SABBATH SCHOOt LESSON
8,
ei s
-
tz.lia
THE BLESSING OF DAILY STUDY
"There should be a living, growing interest in storing the mind with Bible
truth. The precious knowledge thus gained will build a barrier about the
soul."—Counsels
on Sabbath School Work,
page 36.
Let us resolve to be more diligent in the study of His Word and "set apart
a little time each day for the study of the Sabbath school
lesson."—Counsels
on Sabbath School Work,
page 41.
My Daily Lesson Study Pledge
As one who greatly desires to improve his knowledge of the Scriptures,
I
pledge
myself to the careful and prayerful study of some portion of my Sabbath school
lesson each day of the week.
Nes
------------
Lesson Titles for the Quarter
1.
Historical Background of the Epistle
2.
Paul and the Gospel
3.
From Persecutor to Preacher
4.
Struggle Against Legalism
5.
Justification by Faith, Not Works
6.
The Just Live by Faith
7.
Heirs According to the Promise
8.
Paul, the Ardent Evangelist
9.
Slave or Free
10.
Christian Liberty
11.
The Spirit-Controlled Life
12.
True Christianity
13.
Summary
Sabbath School Lesson Quarterly, No. 278, October-December, 1964. 20 cents a single copy, 75 cents a
year (four issues) ; no addifioriit charge to countries requiring extra postage. Published in the U.S.A.
by Pacific Press Publishing ASsiiciation (a corporation of S.D.A.), 1350 Villa Street, Mountain VieW,
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requested. When a change of address is desired, please be Sure to send both old, and new addresses.
Copyright, 1964, by Pacific Press Publishing Association
Printed in U.S.A.
Sabbath School Lesson Quarterly
THE EPISTLE TO THE GALATIANS
GENERAL INTRODUCTION
Paul's Epistle to the Galatians is a small
book, only six chapters, but a book large
with meaning to the Christian church. The
book of Galatians will require close study,
but its message of justification through
faith in Christ's righteousness, as opposed
to justification by law keeping, is the very
heart of Christianity.
There has been considerable discussion
throughout the decades as to the identity
of the "law" in Galatians. In the book
The
Acts of the Apostles,
pages 383-388, Mrs.
White discusses the background of the Ga-
latian epistle. She identifies the basic prob-
lem in the Galatian churches as being the
influence of certain Jewish teachers who
"urged upon the Gentile converts the ob-
servance of the ceremonial law."—Page
383. "Christ, the true foundation of the
faith, was virtually renounced for the ob-
solete ceremonies of Judaism."—Page 385.
"Their [the false teachers'] religion was
made up of a round of ceremonies, through
the performance of which they expected
to gain the favor of God."—Page 386.
These teachers, also known as Judaizers,
were urging that Gentile converts, in ad-
dition to accepting Jesus Christ, should
adopt various practices of Judaism, includ-
ing that of circumcision.
Paul's letter to the Galatians was his
answer to the claims of these Judaizers. In
his forceful style Paul explained to the Ga-
latians the sublime truth that men are
justified by faith in Jesus Christ, not by
their compliance with legal requirements,
even the requirements God Himself had
made at one time or another in ages past.
The Judaizers claimed that men would have
to
do
something to earn justification; spe-
cifically, they would have to comply with
the legal requirements of the Jewish re-
ligion. Paul said No ! Justification comes
as a free gift from God, not as a man's
due because he has done something to merit
it. The idea that a man could do some-
thing to
earn
justification makes Christ's
death on the cross superfluous. That is why
Paul exclaims in Galatians 6:14, "God for-
bid that I should glory, save in the cross
of our Lord Jesus Christ."
The great central truth of the Epistle
to the Galatians, then, is that a sinner can-
not earn justification by compliance with
any
legal requirements, be they ceremonial
or moral. "I am asked concerning the law
in Galatians. What law is the schoolmaster
to bring us to Christ? I answer: Both the
ceremonial and the moral code of Ten Com-
mandments."—Selected
Messages,
b. 1, p.
233.
In Paul's day, it was by compliance with
the Jewish religious requirements that some
were attempting to earn salvation. It was
with these false teachers in mind particu-
larly that Paul wrote to the Galatians. The
great central truth set forth in Galatians
is as true today as it was in Paul's time.
No Christians today are tempted to think
that they can earn justification by adopt-
ing the practices of Judaism. There is the
very real danger, however, that some may
think that by a rigorous compliance with
the requirements of the Decalogue, with
the payment of their tithes and offe
rings,
with certain dietary practices, and other
things, they earn God's favor. They think
that if they rigorously do all of these
things, comply with all the jots and tittles
of the law, they will earn justification, and
that God will be obliged to admit them into
heaven.
The book of Galatians stands forth as a
solemn warning to all such that a man is
not justified by what he does, but by faith
in Jesus Christ and a wholehearted com-
mitment of the will and the life to Christ.
So, for us today, "the Holy Spirit through
the apostle is speaking especially of the
moral
law."—Ibid.,
p. 234. As Paul makes
clear in Galatians 5 and 6, a man who has
already found justification in Christ will
live by the law of Christ. He will faithfully
comply with all that Christ requires of him,
not as a means to salvation, but because
of his soul-consuming love for Christ.
Then, and only then, will the glorious fruit
of the Spirit reach maturity in his life.
[3]
Lesson 1, for October 3, 1964
Historical Background of the Epistle
MEMORY VERSE:
"And now, brethren, I commend you to God, and to the word of
His grace, which is able to build you up, and to give you an inheritance among
all them which are sanctified." Acts 20:32.
LESSON SCRIPTURES:
Acts 9 and 13 to 20.
STUDY HELPS:
"The Acts of the Apostles," pages 123-130, 155-200; "S.D.A. Bible
Commentary," vol. 6, pp. 30-33, "Judaism in the Christian Church."
AIM:
To provide the historical background to the writing of Galatians, and to re-
mind us that there is only one means of salvation—faith in our Lord Jesus
Christ.
DAILY STUDY ASSIGNMENT AND RECORD
Check Here
Sabbath afternoon: General
introduction and survey.
0
Sunday: Introduction; questions
1-3; begin learning memory
verse.
Monday: Questions
4-8.
Check Here
Tuesday: Questions 9-12.
Wednesday: Questions 13, 14;
begin reading study helps.
0
Thursday: Continue reading study
helps.
Friday: Review entire lesson.
Lesson Outline:
Introduction
I. Paul's Early Ministry
1.
God's purpose for Paul. Acts 9:15.
2.
The beginning of Paul's ministry.
Acts 9:19, 20, 22.
3.
Ministry in Syria and Cilicia. Acts
9:26-30; Gal. 1:15-21; Acts 11:
25, 26.
II. Paul's First Missionary Journey
4.
The localities visited during the first
journey. Acts 13; 14.
5.
The gospel to the Gentiles. Acts
13:42-48.
6.
Opposition from Christian-Jewish
teachers. Acts 15:1, 5.
7.
An apostolic council considers the
Christian predicament. Acts 15: 6,
10, 11, 19, 20.
8. Paul continues his ministry to the
Gentiles. Acts 15:30, 35.
III. Paul's Subsequent Journeys
9. Paul's desire to strengthen his con-
verts. Acts 15:36.
10. The localities visited during the
second journey. Acts 15:41; 16:1,
6-8.
11. Continued opposition from unbe-
lieving Jews. Acts 17:1, 5, 10, 13;
18:1, 4, 6.
12. Beginning of the third journey.
Acts 18:22, 23.
IV. Danger Foreseen and Averted
13. Warning of spiritual perils await-
ing the church. Acts 20:29, 30.
14. Pastoral counsel for safeguarding
the church. Acts 20:28, 31, 32.
THE LESSON
Introduction
the universal nature of Christ's redemptive
plan. But the Lord called Saul of Tarsus
The first apostles, as Jews, restricted
and commissioned him to be a special apos-
their early evangelism almost exclusively to
tle to the Gentiles. To him the Saviour
Jews. It was difficult for them to grasp
revealed Himself as the One whose atoning
[ 4 ]
sacrifice was efficacious for all, irrespective
of race or nationality, and without ob-
servance of Jewish ritual.
This knowledge given by divine revela-
tion led Paul to preach "the unsearchable
riches of Christ" throughout the Gentile
world. In time he reached Galatia, and
there founded the churches to which he
later wrote the epistle we shall be studying
this quarter. This first lesson swiftly traces
the outline of the apostle's Gentile min-
istry, and gives the general setting in which
the Gentile churches were established.
The epistle was written while Paul was
at Corinth on his third missionary journey
about A.D. 57 or 58. See
The Acts of the
Apostles,
page 383.
Paul's Early Ministry
1.
At the time of Paul's conversion,
to what special form of service was
he called? Acts 9:15.
Nom.—Saul's encounter with the as-
cended Lord, on the road to Damascus,
resulted in his immediate conversion, and
his being called to a work that God had
clearly marked out for him. The Lord had
chosen him to bear His name, or to preach,
before Gentiles, kings and Jews—a broad
commission, which Paul faithfully fulfilled.
It would appear, however, that he at first
concentrated on Jewish congregations, and
only later devoted himself largely to non-
Jewish audiences. The full realization of
God's intention gradually dawned upon
him until he was glad to accept the title,
"Apostle to the Gentiles."
2.
Where did Paul begin his Chris-
tian ministry? Acts 9:19, 20, 22.
3.
Where else did Paul labor be-
fore setting out on his major mis-
sionary journeys? Acts 9:26-30; Gal.
1:15-21; Acts 11:25, 26.
Paul's First Missionary Journey
4.
On Paul's first missionary tour,
what places did he visit?
ANSWER: Acts 13 and 14 show that on
his first great journey Paul, with his com-
panion Barnabas, visited, among other
places, the island of Cyprus; then, on the
mainland of Asia Minor, Perga in Pam-
phylia, Antioch in Pisidia, Iconium, Lystra,
and Derbe. He then retraced his steps to
his headquarters, Antioch in Syria. Identify
these towns on a map of Paul's journeys
in your Bible, or in the
S.D.A. Bible Com-
mentary,
vol. 6, p. 280.
5.
How was Paul led to evangelize
the Gentiles? Acts 13:42-48.
Nom.—Jewish rejection of the gospel
caused Paul and Barnabas to study the
divine plan for mankind's salvation more
closely. Their eyes, previously half closed
by their faithful adherence to Jewish tra-
dition, now opened and allowed them to
see that God wanted all men, even Gentiles,
to be saved. The envy, contradiction, and
blasphemy of the unbelieving Jews en-
couraged them to give the Gentiles the op-
portunity to hear and accept the gospel.
The apostles saw this development as a
fulfillment of prophecy and of the Lord's
special commission to Paul. Isa. 42:6; 49:6;
Acts 9:15. The exclusiveness of these Jews
concerning salvation was broken down,
and the Gentiles were publicly invited to
share in God's mercies. This generous act
was historic: It saved Christianity from
being a mere offshoot of Judaism and en-
abled it to grow into
a
universal religion.
6.
While Paul and Barnabas were
preaching the gospel to the Gentiles,
what message were certain Jewish
Christians proclaiming? Acts 15:1, 5.
Num.—For centuries the Jewish people
had been accustomed to a ritualistic religion.
They had come to believe that salvation
was dependent on their fulfillment of the
Mosaic ceremonial laws, prominent among
which was the law of circumcision. Under
this ever-thickening crust of legalism they
had lost sight of Heaven's plan of redemp-
tion and had substituted a system of salva-
tion by works.
Paul was given a clear understanding of
[5]
the way of salvation, and boldly proclaimed
it to Jew and Gentile. His concept of the
gospel went beyond that of many early
Jewish Christians, and led some of them to
oppose him bitterly. His insistence on sal-
vation by faith in Christ alone appeared to
be destructive of their treasured Judaism.
7.
When the leaders of the church
considered the problem, what con-
clusion did they reach? Acts 15:6, 10,
11, 19, 20.
NoTE.—These scriptures reveal that the
doctrine of salvation by faith was not
taught by Paul alone, but was believed and
taught by the other apostles also.
8.
Armed with this apostolic an-
swer, where did Paul continue his
ministry? Acts 15:30, 35.
Paul's Subsequent Journeys
9.
What missionary urge led Paul
to take up his travels again? Acts
15:36.
NOTE.—Paul never acquired a detached
professionalism toward his converts. When
once he had brought them to Christ, he
continued to be interested in their welfare
and never neglected to visit as opportunity
was given. This abiding interest in the
well-being of his spiritual children led him,
under the influence of the Spirit, to write
to those whom he could not visit, and thus
his incomparable epistles were born. We
are still benefitting from his dedicated care
for his converts.
10.
Where did his second mission-
ary journey take Paul? Acts 15:41;
16:1, 6-8.
NOTE.—After revisiting several of the
towns where he had preached during his
first journey, Paul, with Silas, entered into
new territory. They went northward
"into 'Phrygia and the region of Galatia,'
where with mighty power they proclaimed
the glad tidings of salvation. The Gala-
tians were given up to the worship of idols;
but, as the apostles preached to them, they
rejoiced in the message that promised free-
dom from the thralldom of sin. Paul and
his fellow workers proclaimed the doctrine
of righteousness by faith in the atoning
sacrifice of Christ. . . . Paul's manner of
life while among the Galatians was such
that he could afterward say, 'I beseech
you, be as I am.' Galatians
4:12."—The
Acts of the Apostles,
pages 207, 208.
11.
What class of people continued
to pursue Paul and seek to disrupt
his work? Acts 17:1, 5, 10, 13; 18:1,
4, 6.
12.
After his next return to Anti-
och, where did Paul's third journey
lead him? Acts 18:22, 23.
Nom—Following his earlier pattern of
visiting his converts to confirm their new-
found faith, Paul returned to "the country
of Galatia." It seems probable that during
his absence, certain Jewish Christian teach-
ers had gone in to urge upon the Galatian
Christians the need for observing all the
rites enjoined in the Mosaic law, with
special emphasis upon circumcision. Such
erroneous teaching must have caused Paul
great anxiety. This, together with later re-
ports from others who had passed through
the district, led him to appeal to the Ga-
latians, by letter, to hold to the simplicities
of the gospel he had first taught them.
Danger Foreseen and Averted
13.
What danger did Paul foresee
would confront the churches he had
founded? Acts 20:29, 30.
NOTE.—"I
know.
By his knowledge of
human nature and by experience, as well as
by the light given him by the Spirit of God.
"After my departing.
Paul had been a
guardian to the churches he had gathered
C 6 I
together. Their danger would increase in
his absence. So Israel was faithful during
the days of Joshua and of the elders who
outlived him (Judges 2:7), but afterward
came apostasy.
"Grievous wolves.
Here Paul is parallel-
ing Christ's allegory of the good shepherd.
The hireling is no match for the wolf (John
10:12), but the true shepherd of the flock
stands his ground in defense of the helpless
sheep. Christ, knowing the acute danger
of such attacks, warned of it (Matt. 7:15)."
—S.D A. Bible Commentary,
on Acts 20:29.
The apostle Paul foresees and warns the
church of grievous wolves that will trouble
the church. These wolves of verse 29
"which were to attack the flock from with-
out, represent the Judaizing and paganizing
influences that by A.D. 400 had radically
changed popular Christianity. Now Paul
[also] warns of apostatizing influences
coming from within, like Demas (2 Tim.
4:10), and Hymenaeus and Philetus (2
Tim. 2:17), whose words ate 'as doth a
canker,' and who overthrew 'the faith of
some.'
"—Ibid.,
on Acts 20:30.
14.
What counsel did the apostle
give for safeguarding the believers'
faith? Acts 20:28, 31, 32.
NoTE.—This counsel is still valid today.
The Christian's best protection against de-
ception is prayerful, diligent study of God's
Word.
Questions for Meditation
1.
Have I personally met Jesus on my
Damascus road?
2.
Am I as dedicated in my service as
Paul was in his?
3.
Am I being built up in the Christian
faith by daily study of the Word?
Lesson 2, for October 10, 1964
Paul and the Gospel
MEMORY VERSE: "I am not ashamed of the gospel of Christ: for it is the power of
God unto salvation to everyone that believeth; to the Jew first, and also to the
Greek." Rom. 1:16.
LESSON SCRIPTURE: Galatians 1:1-12.
STUDY HELPS: "The Acts of the Apostles," pages 383-388; "S.D.A. Bible Commen-
tary," vol. 6, pp. 931-935.
AIM: To understand the motives that led Paul to write his epistle to the Galatians
and to share in his single-minded devotion to the gospel of Christ.
DAILY STUDY ASSIGNMENT AND RECORD
Check Here
Sabbath afternoon: General survey;
begin learning memory verse.
❑
Sunday: Introduction and questions
1-4.
❑
Monday: Questions 5, 6; begin
Check Here
reading study helps.
Tuesday: Questions 7-9.
0
Wednesday: Questions 10-13.
0
Thursday: Read study helps.
Friday: Review entire lesson.
0
Lesson Outline:
Introduction
I. Salutation and Doxology
1.
Paul, the apostle. Gal. 1:1, first
phrase.
2.
Commissioned by Christ and the
Father. Gal. 1:1, second part.
3.
Fraternal greetings to Galatian
churches. Gal. 1:2.
4.
Spiritual salutation. Gal. 1:3.
5.
Reminder of redemption's cost and
purpose. Gal. 1:4, first part.
[
7
]
6.
Glory to redemption's Designer.
Gal. 1:4 (second part), 5.
II. The One True Gospel
7.
Paul's justifiable concern over the
Galatians. Gal. 1:6.
8.
Identifying those who would per-
vert the Galatians. Gal. 1:7.
9.
The falseness of any other gospel
than that preached by Paul. Gal.
1:8, 9.
Ill. The Revealed Gospel
10.
Paul, seeking to please God not
men. Gal. 1:10, first part.
11.
The servant of Christ cannot al-
ways please men. Gal. 1:10, last
part.
12.
The superhuman nature of Paul's
gospel. Gal. 1:11.
13.
Paul received his gospel by revela-
tion. Gal. 1:12.
THE LESS'ON
Introduction
Our first lesson sketched the background
of the founding of the Galatian churches
and gave us a glimpse of some of the
troubles fomented for Paul by Judaizing
opponents. This week we begin a detailed
consideration of the letter Paul wrote to
the Galatians after learning that they were
being disturbed by such troublemakers.
We should try to reconstruct the circum-
stances that prompted the preparation of
this epistle. As stated in the introduction
to Lesson 1, it was written from Corinth,
probably during the winter of A.D. 57/58.
The more clearly we understand the work-
ing of Paul's mind and the Galatians'
situation, the easier it will be to grasp the
enduring message of the epistle. We should,
therefore, follow closely the apostle's rea-
soning and then apply his counsel to our-
selves.
Salutation and Doxology
1. To what title does the author of
the Galatian letter lay claim? Gal.
1:1, first phrase.
NOTE.—"Apostle.
. . .
Literally, 'one sent
forth,' and by extension, 'a messenger,' an
ambassador.'
"—S.D.A. Bible Dictionary.
"Paul customarily speaks of himself as
an apostle without attempting to justify his
claim to the title. Here, however, the ex-
tended defense of his apostleship (Gal. 1:1
to 2:14) indicates that the churches ad-
dressed were doubtful of accepting him for
what he claimed to
be."—S.D.A. Bible
Commentary,
on Gal. 1:1. However, Paul
proceeds to show that his claim to apostle-
ship is as valid as that of the Twelve, and
that he is eminently qualified to counsel the
Galatian Christians.
2.
From whom did Paul derive his
office? Gal. 1:1, last part.
NOTE.—Paul traced his call to apostle-
ship to his vision of the Lord Jesus on the
Damascus road (Acts 9:1-9) and to the
subsequent instruction that he received
from the Master (Acts 9:16; Gal. 1:12,
15-17). He here (Gal. 1:1) reminds his
readers that his divine Instructor, once
dead, had been miraculously raised to life
by God the Father who with Christ had
also called Paul to his high office.
3.
Who joined Paul in sending
greetings to the Galatians? Gal. 1:2.
4.
What two divine gifts does the
apostle invoke on the Galatian Chris-
tians? Gal. 1:3.
NoTE.—"The life, death, and resurrection
of Christ had brought new meaning to
both these old familiar terms [grace, peace].
'Grace' was now understood as the redeem-
ing love of God in Christ (see 2 Tim. 1:9).
'Peace' was now peace with God through
redemption (Rom 5:1). With this Chris-
tian significance, 'grace' and 'peace' became
Paul's customary greeting in all his
epistles." "However Paul may feel about
8
the defection of the Galatians, he does not
love them less. His sincere desire for them
is that they may receive the grace that
comes to man from God as a gift through
faith in Jesus Christ. . . Received by the
sinner, this grace brings peace."—S.D.A.
Bible Commentary,
on Rom. 1:7 and Gal.
1:3.
5.
How does Paul summarize the
cost and the purpose of Christ's re-
demptive act? Gal. 1:4, first part.
NOTE:—"What a theme for meditation is
the sacrifice that Jesus made for lost sin-
ners! 'He was wounded for our transgres-
sions, He was bruised for our iniquities:
the chastisement of our peace was upon
Him; and with His stripes we are healed.'
How shall we estimate the blessings thus
brought within our reach? Could Jesus
have suffered more? Could He have pur-
chased for us richer blessings? Should it
not melt the hardest heart when we re-
member that for our sakes He left the hap-
piness and glory of heaven and suffered
poverty and shame, cruel affliction and a
terrible
death?"—Testimonies, vol.
5, p. 316.
6.
Whom does Paul see as the
Originator of redemption? Gal. 1:4
(second part), 5.
NorE.—In all the warmth of his adora-
tion of Christ as Saviour, Paul never lost
sight of the Father's equal participation in
the plan for our salvation. Man's deliver-
ance from sin was not something Christ
accomplished apart from the Father, but
in cooperation with the Father. See 2 Cor.
5:19. This realization caused Paul to break
into a doxology. Compare Eph. 1:3 ; 1
Peter 1:3. We ought also to praise our
Father's holy name, and be consciously
grateful for His saving love.
The One True Gospel
7.
What condition among the Ga-
latian churches caused Paul grave
concern? Gal. 1:6.
NoTE.—After the brief introduction
(verses 1-5) which, contrary to the apostle's
usual custom, contains no commendation
and little personal warmth, Paul plunges
into his reason for writing to the Galatians.
He was astonished that they had so quickly
departed from his teaching to follow an-
other gospel. "The verb here ['removed,'
from Greek
metatithemi] is
in the present
tense, indicating that the apostasy was still
in process of development as Paul wrote.
This departure from the faith has come
suddenly and is progressing rapidly. The
form of the verb also implies that they
were responsible for deserting Paul."—
S.D.A.
Bible Commentary,
on Gal. 1:6.
8.
How does the apostle describe
the teaching of those who were dis-
turbing the faith and practice of his
friends? Gal. 1:7
.
NoTE.—Paul knew that since there was
only one Saviour, who died according to
the will of the one Father, there could be
only one gospel or one true explanation
of God's great act. Therefore, he condemns
as false a different kind of gospel (verse 6)
which is not another true gospel (verse 7).
9.
In what strong words does the
writer declare the unique validity of
the gospel he had brought to Galatia?
Gal. 1:8, 9.
The Revealed Gospel
10.
In view of his plain speaking,
what question concerning his own
motivation could Paul confidently
ask? Gal. 1:10, first part.
NOTE.—He expected a negative reply con-
cerning his efforts to please men, and a
positive answer in respect of God.
11.
How does Paul plainly state
the impossibility of his always pleas-
ing men while serving Christ? Gal.
1:10, second part.
[ 9 ]
12.
What claim does Paul advance
concerning the gospel that he had
preached in Galatia? Gal. 1:11.
NOTE.—As
the epistle progresses, it be-
comes clear that those who were pervert-
ing the Galatian believers were also under-
mining Paul's authority, declaring that he
was no true apostle, had not been divinely
commissioned as had the Twelve, and that
his teachings were his own invention. These
insinuations Paul now sets out to deny and
disprove.
13.
With what statement of fact
does the apostle now substantiate the
far-reaching claim he has made? Gal.
1:12. Compare Eph. 3:3.
Nom—Although he undoubtedly learned
from others, especially from the original
apostles, Paul had not been dependent on
another's teaching. But he had received• the
gospel "by revelation of Jesus Christ;"
that is, "by a revelation from Jesus Christ."
In the following lessons we shall see how
the writer enlarges on this question of the
"revelation" and substantiates the divine
origin of the gospel and his call to the
apostleship.
Questions for Meditation
1.
Am I steadfast in the faith to which
God has called me?
2.
Have I allowed Christ to deliver me
from the evils of this present world?
3.
How can I strengthen my confidence
in the gospel?
Lesson 3, for October 17, 1964
From Persecutor to Preacher
MEMORY VERSE:
"For this cause I obtained mercy, that in me first Jesus Christ
might show forth all long-suffering, for a pattern to them which should here-
after believe on Him to life everlasting." 1 Tim. 1:16.
LESSON SCRIPTURE:
Galatians 1:13-24.
STUDY HELPS:
"The Acts of the Apostles," pages 112-122; "S.D.A. Bible Com-
mentary."
AIM:
To seek to understand the heavenly origin of Paul's apostolic commission
and to subject ourselves to its directives.
DAILY STUDY ASSIGNMENT AND RECORD
Check Here
Sabbath afternoon: General survey;
begin learning memory verse.
❑
Sunday: Introduction; questions 1-3.
❑
Monday: Questions 4-6.
❑
Tuesday: Questions 7-10.
❑
Check Here
Wednesday: Questions 11-13; begin
reading study helps.
❑
Thursday: Read study helps.
❑
Friday: Review entire lesson.
❑
Lesson Outline:
Introduction
I. Saul the Persecutor
1. Paul recalls his experience in
Judaism. Gal. 1:13, first part.
2.
He admits his antichristian activi-
ties. Gal. 1:13, second part.
3.
He justifiably claims preeminence
•
in his devotion to Judaism. Gal.
1:14.
[ 10 ]
II. Paul the Convert
4.
Two steps in the divine commission.
Gal. 1 : 15.
5.
God plans a special career for Paul.
Gal. 1:16, first part.
6.
Paul's initial response to the plan.
Gal. 1:16 (second part), 17.
Ill. The Cautious Convert
7.
A cautious approach to Jerusalem.
Gal. 1:18, first part.
8.
Paul visits Peter. Gal. 1:18, second
part.
9.
Apart from Peter, Paul then saw
only James. Gal. 1:19.
10.
Emphatic claim to truthfulness.
Gal. 1:20.
IV. Paul the Preacher
11.
Paul's early evangelistic endeavors.
Acts 9:20, 22; Gal. 1:21.
12.
Judean churches hear of persecutor
turned preacher. Gal. 1:22, 23.
13.
The churches praise God for His
way with Paul. Gal. 1:24.
THE LESSON
Introduction
In the opening section of his letter
(Gal. 1:1-12) the author explained what
prompted his writing this epistle, namely,
his concern lest the Galatian believers be
deceived into following
a
false interpreta-
tion of the gospel, one which confirmed
them in Jewish legalism. His pursuit of
this subject raises the question of the
authority of his own teaching, which in
turn depends on the nature of his com-
mission—is it of human or divine origin?
In the remainder of the chapter (verses
13-24) Paul deals with this important mat-
ter.
Saul the Persecutor
1. What did Paul assume the Ga-
latians already knew about his early
religious life? Gal. 1:13, first part.
NorE.—The word translated "conversa-
tion" means "manner of life," which is
also the archaic English meaning of the
term.
The Galatians knew of Paul's career
either because of the fame of Saul of
Tarsus, or because the apostle's adversaries
had spread abroad his early history; or
they had heard the story from his own
lips. In any case, they knew he was
thoroughly acquainted with Judaism, and
that he had been one of its most ardent
supporters.
2.
What painful fact did he recall
concerning his pre-Christian career?
Gal. 1:13, second part.
NoTE.—Paul never whitewashed his per-
secuting activities. He rather used that
aspect of his carrer as a foil against which
to exhibit the wonder of God's grace in
accomplishing his conversion and permit-
ting him to engage in Christian service.
Compare Acts 7:54 to 8:3; 9:1, 2, 13, 21;
22:3-5; 26:9-11; Phil. 3:4-6.
3.
To what eminence had he at-
tained in Jewish religious society?
Gal. 1:14.
NorE.—Paul "was regarded by the rabbis
as a young man of great promise, and high
hopes were cherished concerning him as an
able and zealous defender of the ancient
faith. His elevation to membership in the
Sanhedrin council placed him in a position
of power."—The
Acts of the Apostles,
page
112.
Paul's thorough acquaintance with Jew-
ish tradition made him well-qualified to
deal with its tragic errors.
Paul the
.
Convert
4.
What two steps had the Lord
taken to enroll Paul in His service?
Gal. 1:15.
NoTE.—This double experience—being
separated to God's service from birth, and
being called into that service by the Lord's
grace—is not restricted to Paul. God has
taken the same detailed, personal interest
in the lives of every one of His children
from the cradle to the grave. Unfortu-
nately, many have not tried to discover
God's will, and have not heeded His
gracious call.
5.
For what purpose did God inter-
rupt Paul's former way of Life? Gal.
1:16, first part.
NoTE.—The apostle quickly grasped the
divine technique of ideal evangelism—
the tangible revelation of Jesus Christ
in the life of the believer. "The life of the
true believer reveals an indwelling Saviour.
The follower of Jesus is Christlike in spirit
and in temper. Like Christ, he is meek and
humble. His faith works by love and puri-
fies the soul. His whole life is a testimony
to the power of the grace of Christ"—
Testimonies,
vol. 7, p. 67. This is the most
effective form of preaching. It can be prac-
ticed by any Christian in any place at any
time.
6.
On receipt of the divine call,
what course did the apostle pursue?
Gal. 1:16 (second part), 17. Compare
Acts 26:19, 20.
NoTa.—"Here, in the solitude of the
desert [in Arabia, in an area that cannot
now be identified], Paul had ample op-
portunity for quiet study and meditation.
He calmly reviewed his past experience
and made sure work of repentance. He
sought God with all his heart, resting not
until he knew for a certainty that his re-
pentance was accepted and his sin par-
doned. He longed for the assurance that
Jesus would be with him in his coming
ministry. He emptied his soul of the prej-
udices and traditions that had hitherto
shaped his life, and received instruction
from the Source of truth. Jesus com-
muned with him, and established him in
the faith, bestowing upon him a rich
measure of wisdom and grace."—The
Acts
of the Apostles,
pages 125, 126.
The Cautious Convert
7.
How long a time elapsed before
Paul returned to Jerusalem? Gal.
1:18, first part.
NOTE.—It would appear that Paul de-
liberately postponed a meeting with Chris-
tian leaders until he had solved his personal
problems and had obtained a clear concept
of his mission and of the message he was
to proclaim. By that time he was already
settled in his apostleship, and would not be
in any way dependent on others' approval.
8.
What reason did Paul give for
eventually going to Jerusalem? Gal.
1:18, second part.
NOTE.—He went not merely "to see"
Peter, but to become acquainted with him.
What a dramatic meeting that must have
been! What a stream of questions must
have passed between the two evangelists
during the fifteen days of Paul's stay in
Jerusalem ! How eager must have been
his inquiries after the details of Christ's
earthly life! How interested must have
been Peter's hearing of Saul's encounter
with the Master on the Syrian road! Two
weeks must have seemed woefully inade-
quate for all the two would have liked to
discuss.
Paul's own account here makes no men-
tion of the friendly offices of Barnabas in
introducing him to the Christian circle in
Jerusalem. See Acts 9:26-28;
The Acts of
the Apostles,
page 129.
9.
Who only of the other apostles
(apart from Peter) did Paul then
meet? Gal. 1:19.
NoTE.—Paul was at pains to establish his
total dependence on a divine commission
to the exclusion of human influence. He
therefore explained that at the time of his
visit to Jerusalem he saw only two of the
church leaders.
If James was "the Lord's brother," as
most likely he was, the fact would have
[ 12 1
special significance for Paul, since James
was not one of the original Twelve, nor
was he the one elected to take the place
of Judas. This set a precedent in apostle-
ship, and opened the way for Paul, who
was also not of the Twelve, to be added
to the illustrious company.
10.
How did Paul emphasize the
truth of what he was saying? Gal.
1:20.
NOTE.—In the midst of his narrative,
Paul pauses to assert the complete veracity
of what he is telling the rather skeptical
Galatians.
Paul the Preacher
11.
Where was Paul's field of ac-
tivity during his first major period of
evangelism? Acts 9:20, 22; Gal. 1:21.
12.
What was the extent of the
Judean Christians' knowledge of Paul
in those early days? Gal. 1:22, 23.
13.
What was the churches' reac-
tion to reports of Paul's ministry?
Gal. 1:24.
NorE.—There was personal relief for the
Judeans in the news of Paul's conversion
and service, for it brought them some
respite from persecution. But their princi-
ple reaction went deeper than that. They
gave glory to God that He could take the
persecutor and use him to proclaim the
saving merits of the One whom he had
once so cruelly opposed. Our conversion
should similarly bring glory to God.
Questions for Meditation
NoTE.—Paul had begun to preach in
Jerusalem, but plots against him obliged
the brethren to send him to Tarsus (Acts
9:29, 30;
The Acts of the Apostles,
page
130), his hometown. He remained in that
vicinity probably about five years, until
Barnabas sought him out. Acts 11:25, 26.
1.
How does my zeal in Christian service
compare with Paul's in "the Jews' re-
ligion"?
2.
Do others see God's Son revealed in
me?
3.
Has the church any cause to glorify
God because of my Christian service?
Lesson 4, for October 24, 1964
Struggle Against Legalism
MEMORY VERSE:
"For
He that wrought effectually in Peter to the apostleship of the
circumcision, the same was mighty in me toward the Gentiles." Gal. 2:8.
LESSON SCRIPTURE:
Galatians 2:1-13.
STUDY HELPS:
"The Acts of the Apostles," pages 188-200; "S.D.A. Bible Commen-
tary."
AIM: To profit from Paul's pattern of Christian diplomacy.
DAILY STUDY ASSIGNMENT AND RECORD
Check Here
Sabbath afternoon: General survey;
begin learning memory verse.
❑
Sunday: Introduction; questions 1-3.
❑
Monday: Questions 4-7.
❑
Check
Here
Tuesday: Questions 8-10.
Wednesday: Questions 11-13.
Thursday: Read study helps.
❑
Friday: Review entire lesson.
❑
[ 13 ]
Lesson Outline:
Introduction
I. A Test Case
1.
Another visit to Jerusalem. Gal.
2:1.
2.
Reason for the visit. Gal. 2:2.
3.
Titus, the test case concerning
circumcision. Gal. 2:3.
II. Overcoming False Counsel
4.
Opposition from false brethren.
Gal. 2:4.
5.
Paul's firm stand for the right. Gal.
2:5.
6.
Church leaders unable to gainsay
Paul's conclusions. Gal. 2:6.
7.
Recognition of distinct ministries
to Jews and Gentiles. Gal. 2:7.
8.
The same Lord working through all
apostles to all peoples. Gal. 2:8.
9.
A fraternal division of evangelistic
responsibility. Gal. 2:9.
10.
Paul's acceptance of ministry to the
poor. Gal. 2:10.
III. Peter's Vacillating Attitude
11.
Paul's justifiable opposition to
Peter. Gal. 2:11.
12.
Peter's dissimulating tactics. Gal.
2:12.
13.
Unfortunate influence of Peter's
dissemblance. Gal. 2:13.
THE LESSON
Introduction
Paul has established the nature of his
God-given call to the apostleship and his
receiving divine revelations concerning the
gospel. He now tells of efforts that were
made by certain "false brethren" to oblige
him and his Gentile converts to conform to
Jewish ceremonial requirements, especially
circumcision, and how he successfuly re-
sisted such attempts.
Modern Christians need to understand
the issues then decided, that they may
know what God requires of them today.
Why did those Christian Jews who had
been converted from Pharisaism (Acts 15:5)
desire to have the Gentile believers cir-
cumcised, and require them to observe the
law of Moses? "The Jewish converts gen-
erally were not inclined to move as rapidly
as the providence of God opened the way.
From the result of the apostles' labors
among the Gentiles it was evident that
the converts among the latter people would
far exceed the Jewish converts in number.
The Jews feared that if the restrictions
and ceremonies of their law were not made
obligatory upon the Gentiles as a condition
of church fellowship, the national peculiari-
ties of the Jews, which had hitherto kept
them distinct from all other people, would
finally disappear from among those who
received the gospel message."-The
Acts
of the Apostles,
page 189.
A Test Case
1.
What length of time elapsed be-
fore Paul's next visit to Jerusalem, and
who accompanied him? Gal. 2:1.
NOTE.-"It is not clear whether this 14-
year period began with his [Paul's] con-
version or with his visit to Jerusalem three
years later. . . . The purpose in mention-
ing the 14 years is to point out how long
it was after his conversion before Paul had
an extended contact with the Twelve. He
had not borrowed from them the gospel
he had been preaching for some 14 (or 17)
years."-S.D.A
Bible Commentary,
on Gal.
2:1:
If we place Paul's conversion in A.D. 35,
then the Jerusalem Council (Acts 15), the
most likely occasion of this present visit,
may be dated at about
A.D.
49.
2.
Arriving at Jerusalem on the oc-
casion of this divinely sanctioned visit
to Jerusalem, what did Paul do? Gal.
2:2.
NorE.-Opposition had arisen to his Gen-
tile ministry on the part of certain Jewish
Christians, particularly those who had been
f 14 I
Pharisees. Acts 15:1, 5. These maintained
that all Christians were obliged to observe
the Mosaic law. To have the disruptive
question settled on the highest possible
level, Paul went to Jerusalem. There he
was a wise advocate of his cause: He
quietly explained his position to the princi-
pal leaders and thus avoided public dis-
sension in the church and the destruction
of the fruitage of his years of ministry to
Jew and Gentile.
3.
What test case did Paul cite as
evidence of Jerusalem support for his
interpretation of the ritual obliga-
tions of Gentile converts? Gal. 2:3.
NoTE.—This was an important
victory
for Paul. If the Gentile Titus was not
obliged to submit to Jewish ritual, all
Gentile Christians could be similarly ex-
empt. The "incident reveals both Paul's
consistency and the willingness of the
leaders to lay aside prejudice and recognize
truth when it was presented to them. This
spirit made it possible for God to work
through the early church in a marvelous
way. He looks for the same spirit of love
and tolerance in the church today."—S.D
.A.
Bible Commentary,
on Gal. 2:3.
Overcoming False Counsel
4.
Who introduced the subject of
circumcision on the occasion of this
visit? Gal. 2:4.
NOTE.—The earliest Christians were
Jews, and it seemed natural for them to
continue to observe the Mosaic law. To
them it had been the foundation of true
religion, and they were prepared to add
Christ's teachings to what they already
possessed.
Then the Lord revealed to Peter, through
the vision of unclean animals, that Gentiles
could also join the church. Acts 10. But
it was Paul who, through divine revelation
and his long meditations on the meaning
and application of the gospel, perceived the
true relationship between the exemplary life
and redemptive death of Jesus, and the
ceremonial requirements of Jewish ritual
law,
5.
Why did the apostle resist the
influence of these "false brethren"?
Gal. 2:5.
6.
What contribution did the lead-
ers in Jerusalem make to Paul's think-
ing? Gal. 2:6.
Non.—"Paul is not detracting from the
importance of the apostles, but he en-
deavors to make clear that their position
and office could have no bearing whatever
on the problem under consideration. God
did not consult man with respect to what
is truth, but commissions him to declare
truth. To this important duty Paul has
been called, even as had the Twelve."—
S.D.A.
Bible Commentary,
on Gal. 2:6.
7.
What practical division of re-
sponsibility did the leaders perceive?
Gal. 2:7.
NOTE.—"He [Paul] had first sought a
private interview, in which he set the mat-
ter in all its bearings before the leading
apostles, Peter, James, and John. With
far-seeing wisdom, he concluded that if
these men could be led to take a right
position, everything would be gained. Had
he first presented the question before the
whole council, there would have been a
division of sentiment. The strong prejudice
already excited because he had not enforced
circumcision on the Gentiles, would have
led many to take a stand against him. Thus
the object of his visit would have been
defeated, and his usefulness greatly hin-
dered. But the three leading apostles,
against whom no such prejudice existed,
having themselves been won to the true
position, brought the matter before the
council, and won from all a concurrence in
the decision to leave the Gentiles free from
the obligations of the ceremonial law."—
Ellen
G. WLite,
Sketches From the Life of
Paul,
page 193, quoted in
S.D.A. Bible
Commentary,
vol.
6, p. 1108.
8.
Who was working through the
ministry of both Peter and Paul? Gal.
2:8.
[ 15 ]
NoTE.—"The success of Peter's ministry
constituted evidence that God was at work
through him. But the same was true of
Paul's ministry. It would be inconsistent to
acclaim the one and denounce the other."
—S.D.A. Bible Commentary,
on Gal. 2:8.
Christian workers need to remember that
the Lord supports many different kinds of
service, all of which contribute to the
establishment of His kingdom. This re-
moves grounds for jealousy and harmful
competition in Christian work.
9.
What agreement did the breth-
ren reach concerning their respective
spheres of service? Gal. 2:9.
NOTE.—"In this instance [the Jerusalem
Council] we have a refutation of the doc-
trine held by the Roman Catholic Church
that Peter was the head of the church. . . .
James seems to have been chosen as the
one to announce the decision arrived at by
the council. It was his sentence that the
ceremonial law, and especially the ordinance
of circumcision, should not be urged upon
the Gentiles, or even recommended to
them."—The
Acts of the Apostles,
pages
194, 195.
10.
What special Christian duty
did Paul cheerfully accept? Gal. 2:10.
NorE.—"In placing among them the help-
less and the poor, to be dependent upon
their care, Christ tests His professed fol-
lowers. By our love and service for His
needy children we prove the genuineness
of our love for Him. To neglect them is
to declare ourselves false disciples, stran-
gers to Christ and His love."—The
Ministry
of Healing,
page 205.
Peter's Vacillating Attitude
11.
When Paul later encountered
Peter at Antioch, what attitude did
Paul adopt, and why? Gal. 2:11.
NOTE.—"It should be remembered that
the decision of the Jerusalem Council per-
tained to Gentile believers only. It did not
specifically release Jewish Christians from
the requirements of the ritual law. Having
lost their case with respect to Gentile con-
verts, the Judaizers naturally refused to
read more into the decision than was actu-
ally stated. But Paul and others rightly
reasoned that if Gentiles could be saved
apart from the ritual law, so could the
Jews."—S.D.A. Bible Commentary,
on Gal.
2:11.
"The council [at Jerusalem] had, on that
occasion, decided that the converts from
the Jewish church might observe the ordi-
nances of the Mosaic law if they chose,
while those ordinances should not be made
obligatory upon converts from the Gen-
tiles."—E. G. White,
Sketches From the
Life of Paul,
page 121.
12.
How did Peter's timid change-
fulness lay him open to criticism? Gal.
2:12.
13.
Who were influenced by Peter's
lack of firmness in this matter? Gal.
2:13.
NoTE.—"This revelation of weakness on
the part of those who had been respected
and loved as leaders, left a most painful im-
pression on the minds of the Gentile be-
lievers. The church was threatened with
division. But Paul, who saw the subverting
influence of the wrong done to the church
through the double part acted by Peter,
openly rebuked him for thus disguising his
true sentiments. . . .
"Peter saw the error into which he had
fallen, and immediately set about repairing
the evil that had been wrought, so far as
was in his power."—The
Acts of the Apos-
tles,
page 198.
Questions for Meditation
1.
What is the source of my convictions
—the opinions of men, or the teachings of
God?
2.
Am I as sympathetic to the needs of
the poor as Christ expects me to be?
3.
Shall I stand for the right though the
heavens fall?
[ 16
Lesson 5, for October 31, 1964
Justification by Faith, Not Works
MEMORY VERSE: "I am crucified with Christ: nevertheless I live; yet not I, but
Christ liveth in
me:
and the life which I now live in the flesh I live by the faith
of the Son of God, who loved me, and gave Himself for me." Gal. 2:20.
LESSON SCRIPTURE: Galatians 2:14 to 3:4.
LESSON HELPS: "Steps to Christ," chapter, "The Test of Discipleship;" "S.D.A. Bible
Commentary."
AIM: To help us more fully understand and accept the truth of justification by
faith, as opposed to salvation by works of the law.
DAILY STUDY ASSIGNMENT AND RECORD
Check Here
Sabbath afternoon: General survey;
begin learning memory verse.
❑
Sunday: Introduction; questions 1-3.
❑
Monday: Questions 4-8.
❑
Check Here
Tuesday: Questions 9, 10; begin
reading study helps.
Wednesday: Questions 11-13.
❑
Thursday: Read study helps.
Friday: Review entire lesson.
Lesson Outline:
Introduction
I. None Justified by Works
1.
Paul's searching question to Peter.
Gal. 2:14.
2.
Jewish Christians already knew of
justification by faith. Gal. 2:15, 16,
first part.
3.
The only means of justification.
Gal. 2:16, second part.
II. Dead to Law, Alive to God
4.
Justification by faith does not con-
done sin. Gal. 2:17.
5.
Paul precludes his own return to
Judaism and salvation by works.
Gal. 2:18.
6.
The impossibility of his returning
to dependence on law. Gal. 2:19.
7.
Paul's complete faith in Christ's
saving power. Gal. 2:20.
8.
Paul's decisive conclusion with re-
spect to salvation by works of the
law. Gal. 2:21.
III. Personal Appeal to the Galatians
9.
The apostle's distress at the
Galatians' seeking salvation by
works. Gal. 3:1, first part.
10.
Christ had been exalted in Galatia.
Gal. 3:1, second part.
11.
A reminder of their original depen-
dence on faith. Gal. 3:2.
12.
An appeal to reason. Gal. 3:3.
13.
An instructive question. Gal. 3:4.
THE LESSON
Introduction
In previous lessons we have been follow-
ing Paul's review of the events that led
him to adopt a broader concept of the
Christian religion than had been held by
the apostles in Jerusalem. With this lesson
we begin to enter into the theology of
Paul's mission. He considers Jesus versus
Judaism, and concludes that salvation
[ 17
1
comes through faith in Christ, not through
the observance of Jewish ritual require-
ments. He tries to convince the Galatians,
and ourselves, of the truth of this teaching.
None Justified by Works
1.
What decisive question did Paul
address to Peter before the congrega-
tion in Antioch? Gal. 2:14.
NOTE.—"Peter's sudden change of atti-
tude [about eating with Gentiles] would
require the Gentiles to comply with the
demands of the Judaizers that they be cir-
cumcised and observe Jewish rites if friendly
relations between them and Jewish Chris-
tians were to continue. This would virtu-
ally be compelling the Gentiles to live like
Jews. Paul here points out the incon-
sistency resulting from this attitude of
Christian Jews toward the Gentiles in the
church."—S.D.A.
Bible Commentary,
on
Gal. 2:14.
2.
What knowledge of the process
of salvation does Paul tactfully as-
sume his brethren, the Jewish Chris-
tians, to possess? Gal. 2:15, 16, first
part.
NOTE.—When Paul first preached the
gospel to the Galatians, he had taught them
the doctrine of justification by faith in
Christ. Knowing that they were acquainted
with this fact, he now boldly states his con-
clusion before presenting his reasons for
saying that men are not justified by ful-
fillment of the requirements of the Mosaic
legal system but simply by faith in Jesus
as their Saviour. He endeavors to make
his conclusion as palatable as possible by
appealing to the Jewish believers' pride in
their not having been Gentile or heathen
sinners.
In the statement, "A man is not justified
by the works of the law, but by the faith
of Jesus Christ," Paul brings his main
theme into the open. We should not ex-
pect a full explanation of the doctrine at
this juncture, however, since he develops
it throughout the remainder of his epistle.
At this stage, we can accept it and wait
for its beauties to unfold in succeeding
paragraphs.
The message of the epistle will be more
readily understood if it is here realized
that in the context of the book of Galatians,
when Paul speaks of "the law" he is refer-
ring to "law" in its wider, peculiarly Jewish
sense, the Torah—that moral, civil, and
religious code developed from the Mosaic
system, which minutely governed the life of
the careful Jew.
3.
How does the apostle reveal the
mode by which his fellow believers
have been "justified," that is, reck-
oned as righteous? Gal. 2:16, second
part.
NorE.—"When God . pardons the sinner,
remits the punishment he deserves, and
treats him as though he had not sinned,
He receives him into divine favor, and
justifies him through the merits of Christ's
righteousness. The sinner can be justified
only through faith in the atonement made
through God's dear Son, who became a
sacrifice for the sins of the guilty world.
No one can be justified by any works of
his own. He can be delivered from the
guilt of sin, from the condemnation of the
law, from the penalty of transgression,
only by virtue of the suffering, death, and
resurrection of Christ. Faith is the only
condition upon which justification can be
obtained, and faith includes not only belief
but trust.
"Many have a nominal faith in Christ,
but they know nothing of that vital depen-
dence upon Him which appropriates the
merits of a crucified and risen Saviour."—
Selected Messages,
b. 1, p. 389.
Dead to Law, Alive to God
4.
How does Paul forestall the
charge that the doctrine of justifica-
tion by faith represents Christ as con-
doning sin? Gal. 2:17.
NoTE.—The apostle foresaw the argu-
ments the legalists would bring against his
interpretation of the gospel. Oh, said they,
your teaching that a man is justified by
I 18
faith alone gives a man license to sin, for
all are sinners, even those who claim to be
justified by faith. Therefore you make
Christ a supporter of sin. Far better, they
inferred, for a man to attempt to live with-
out sin, and be justified by his relatively
blameless life.
To this reasoning Paul's sharp rejoinder
was, "God forbid!" literally, "May it not
be!" His next sentences explain why the
legalists' arguments are unsound.
5.
What appeal to his own experi-
ence does the apostle make in support
of his stand against salvation by
works? Gal. 2:18.
Nart.—He had broken away from legal-
ism. If he returned to it, he would be con-
fessing that his interpretation of the gospel
was wrong and that he had sinned by
preaching it. His revelations from God
would be in vain.
6.
Why could Paul not return to
his old legalistic creed? Gal. 2:19.
NoTE.—According to the conditions of
the old covenant under which the Judaizers
were still trying to live, Paul had sinned,
and was therefore as good, as dead. To a
certain extent, the apostle agreed with this
reasoning.
"Paul says that as 'touching the righ-
teousness which is in the law'—as far as
outward acts were concerned—he Was
`blameless' (Philippians 3:6) ; but when the
spiritual character of the law was discerned,
he saw himself a sinner. Judged by the
letter of the law as men apply it to the
outward life, he had abstained from sin;
but when he looked into the depths of its
holy precepts, and saw himself as God
saw him, he bowed in humiliation and con-
fessed his guilt. He says, 'I was alive with-
out the law once: but when the command-
ment came, sin revived, and I died.' Romans
7:9. When he saw the spiritual nature of
the law, sin appeared in its true hideous-
ness, and his self-esteem was gone."—Steps
to Christ,
pages 29, 30.
But Paul went further. If his old life
was dead, it was that he might live a new
life by divine power, and might bring
glory to God who gave him that new exis-
tence. His explanation of how this mo-
mentous miracle was possible follows in
verse 20.
7.
In what glorious, ringing words
does Paul declare his complete faith
in Christ's saving power, apart from
any dependence on law? Gal. 2:20.
NoTE.—In the crucifixion of Christ, Paul
recognized the inexorable demands of the
law which called for the death of the sin-
ner. But Christ voluntarily gave Himself
to the cross. So did Paul. He agreed to be
crucified with Christ. In doing this he,
"through the law," was "dead to the law."
Verse 19. His life had ended. Yet, as all
knew, he still lived. How was that pos-
sible? That, he answered, was solely owing
to the power of Him whom the grave could
not hold. He who, by His sinlessness, had
conquered death, was living out His sin-
less life in Paul's person. When once that
spiritual fact is grasped, Paul's position on
freedom from the law is understandable,
and his stand on the righteousness of Christ
is seen to be real, based upon his own ex-
perience.
8.
At what conclusion does Paul
arrive concerning his stand in respect
of law and salvation? Gal. 2:21.
Personal Appeal to the Galatians
9.
With what declamation does
Paul express his judgment on the
Galatians' doctrinal errors? Gal. 3:1,
first part.
NOTE.—The writer's sentiments are
clearly revealed in his use of the words
"foolish" and "bewitched." He implies that
if the Galatians follow the Judaizers' teach-
ings, then they have taken leave of their
senses.
10.
Why should the Galatians' un-
derstanding of the science of salvation
have been similar to Paul's? Gal. 3:1,
second part.
[ 19 ]
NoTE.—"The Galatians had understood
the significance of Christ's death. It had
been made as real to them as though they
had witnessed it with their own eyes. They
had accepted this sacrifice as being neces-
sary for their justification. How could they
now turn to the false doctrines they had
recently accepted, as though all Paul had
taught them was sheer fantasy
?"—S.D.A.
Bible Commentary,
on Gal.
3:1.
11.
With what question does the
writer seek to convince his readers of
the source of their salvation? Gal.
3:2.
NoTE.—Reception of the Spirit was ex-
pected of all Christians in the early church.
Paul was therefore justified in asking the
Galatians if they had received the divine
Gift by virtue of adherence to law or by
exercise of faith, knowing they could give
only one answer—by faith. Since that was
so, the remainder of their religion had to
rest on the same foundation.
12.
What appeal to reason does the
apostle then make to his converts?
Gal. 3:3.
NOTE.—A return to salvation by works
would be retrogressive after they had once
tasted the reality of salvation by faith in
Christ's redeeming life, death, and resur-
rection, as mediated by the Holy Spirit.
13.
By what reference to their past
experience does Paul recall them to
their original understanding of the
gospel? Gal. 3:4.
NoTE.—Although there is no historical
record of the Galatians' having suffered
persecution, it is unlikely that they escaped
what so many other churches had to en-
dure.
Questions for Meditation
1.
On whom am I depending for salva-
tion—self, or Christ?
2.
Is Christ now living His victorious
life in me?
3.
What personal help have I gained
from my study of this lesson?
Lesson 6, for November 7, 1964
The Just Live by Faith
MEMORY VERSE:
"But the Scripture hath concluded all under sin, that the promise
by faith of Jesus Christ might be given to them that believe." Gal. 3:22.
LESSON SCRIPTURE:
Galatians 3:5-22.
LESSON HELPS:
"Patriarchs and Prophets," pages 145-155; "The Desire of Ages,"
pages 466-470; "S.D.A. Bible Commentary."
AIM:
To learn that God has ever had only one way of justification; namely, that
of faith in Christ Jesus.
DAILY STUDY ASSIGNMENT AND RECORD
Check Here
Sabbath afternoon: General survey;
learn memory verse.
Sunday: Introduction; questions 1-3.
Monday: Questions 4-6.
Check Here
Tuesday:
Questions 7-9.
❑
Wednesday:
Questions 10-13.
❑
Thursday:
Read study helps.
❑
Friday:
Review entire lesson.
❑
[ 20 ]
Lesson Outline:
Introduction
I. The Gospel Preached to Abraham
1.
The Spirit's mode of operation.
Gal. 3:5.
2.
Abraham, the father of the faithful.
Gal. 3:6, 7.
3.
The gospel preached to Abraham.
Gal. 3:8, 9.
II. Futility of Law, Efficacy of Faith
4.
Under law, under a curse. Gal.
3:10.
5.
Faith, not law, is man's only means
of justification. Gal. 3:11, 12.
6.
Faith in Christ's substitutionary
death saves Jew and Gentile. Gal.
3:13, 14.
III. God's Promise to Abraham
Dependable
7.
The binding nature of human agree-
ments. Gal. 3:15.
8.
God's promise to Abraham rested
on Christ. Gal. 3:16.
9.
That promise not annulled by the
giving of the law. Gal. 3:17, 18.
IV. God's Purpose in Giving the Law
10.
The Jewish system of law in an
interim capacity. Gal. 3:19.
11.
Reliability of the promise that de-
pends on God. Gal. 3:20.
12.
Law not hostile to promise, but
powerless to justify. Gal. 3:21.
13.
All accounted sinners that all
might profit from promise. Gal.
3:22.
THE LESSON
Introduction
The passage assigned for this week's
study ranges over several aspects of the
letter's main theme-justification by faith
-and needs close attention if its meaning
is to be discerned. In brief, Paul is saying
that the doctrine of justification by faith
is not new. Even Abraham, so revered by
Judaism, was saved by faith in Christ and
not by works. Furthermore, such justifica-
tion was not limited to Abraham; it could
be enjoyed by all who follow Abraham's
example. The just, of any race, shall live
by faith. This has ever been God's assur-
ance, and is not altered by the passage of
time.
"There are conditions to our receiving
justification and sanctification, and the
righteousness of Christ. . . . While good
works will not save even one soul, yet it
is impossible for even one soul to be saved
without good works. God saves us under
a law, that we must ask if we would receive,
seek if we would find, and knock if we
would have the door opened unto us."-
Selected Messages,
b. 1, p. 377.
The Gospel Preached to Abraham
1. By what stimulating question
did Paul alert the Galatians to the
importance of faith? Gal. 3:5.
NOTE.
-"Paul
was clearly the agent, or
instrument, through whom God bestowed
these remarkable endowments. Paul's point
is that his ministry, and their response to
it, had been on the basis of faith, with no
reliance on the provisions of the legal
system."-S.D.A.
Bible Commentary,
on
Gal. 3:5.
Webster defines the word
legalism
as
"strictness . . . in conforming to law, or
. . . to a code of deeds and observances
as
a means of justification."
(Italics supplied.)
The Judaizing teachers in Galatia taught
that righteousness and the favor of God
came by circumcision and rigid obedience to
Jewish law, not by faith in Christ alone.
Today one may become a legalist by strict-
ness in obedience to God's Ten Command-
ments as a means of justification. But the
true Christian who has been justified by
faith in Christ alone and who strictly obey's
God's law is not a legalist. True heart
obedience that is the result of a faith that
works by love and purifies the soul is not
legalism. Of John Wesley,
after
he had en-
tered into the experience of justification
through faith in Christ, Ellen White wrote:
"He continued his strict and self-denying
life, not now as the
ground,
but the
result
of faith; not the
root,
but the
fruit
of holi-
ness. The grace of God in Christ is the
foundation of the Christian's hope, and
that grace will be manifested in obedience."
-The Great Controversy,
page 256.
[21
1
2.
To whose experience did the
apostle appeal by way of analogy, and
what conclusion did he draw? Gal.
3:6, 7.
NOTE.—In order to illustrate the efficacy
of faith, Paul appealed to the experience of
a righteous man, Abraham, whom the
Judaizers greatly extolled. He thus ap-
proached his opponents on their own
ground, and called on sacred history to
corroborate his interpretation of God's will.
In so doing, he employed an illustration
that was to serve him throughout much of
the remainder of his letter.
Since Abraham was reckoned righteous
by his act of believing God (Gen. 15:6),
all who exercise similar faith may count
themselves as descendants of Abraham—a
descent on which the Jews placed great
store.
3.
What interpretations of Scrip-
ture did Paul advance concerning: (1)
Justification of the heathen (or Gen-
tiles); (2) Abraham's knowledge of
the gospel; (3) Relationship between
Abraham and "they which be of
faith"? Gal. 3:8, 9.
NoTE.—"Through type and promise God
`preached before the gospel unto Abraham.'
Galatians 3:8. And the patriarch's faith
was fixed upon the Redeemer to come.
Said Christ to the Jews, 'Your father
Abraham rejoiced that he should see My
day; and he saw it, and was glad.' John
8:56, R.V., margin. The ram offered in the
place of Isaac represented the Son of God,
who was to be sacrificed in our stead."—
Patriarchs and Prophets,
page 154.
Futility of Law, Efficacy of Faith
4.
What is the end result to those
who depend on their own observance
of law for salvation? Gal. 3:10.
NoTE.—"The works of the law," literally,
"works of law," that is, compliance with the
legal requirements of the Jewish religion.
"The law of Moses was accompanied by
marvelous blessings for obedience (Deut.
28:1-14) and fearful curses for disobedience
(chs. 27:15-26; 28:15-68). The slightest
deviation from the requirements of the law
was sufficient to incur the curse. Legalism
eventually deteriorated into a laborious
effort to avoid incurring the curse of the
law."—S.D.A. Bible Commentary,
on Gal.
3:10.
5.
On what Old Testament declara-
tion does Paul base his views concern-
ing the inability of law to justify?
Gal. 3:11, 12.
NorE.—Again Paul meets his critics by
drawing support from the Old Testament.
His quotation from Habakkuk 2:4 summa-
rizes much of what he has been teaching the
Galatians—"The just shall live by faith,"
or, as the phrase may also be translated,
"The just by faith shall live," emphasizing
faith as the means that makes a person
"just" or "righteous." The legalists are
therefore answered by one whom they
would not think of contradicting.
6.
How did Christ redeem us from
the curse of the law, and who par-
ticularly benefited from His atoning
act? Gal. 3:13, 14.
NoTE.—Our Lord's "death upon the cross
atoned for 'the transgressions that were
under the first testament' (Heb. 9:15) as
well as those since the cross. Accordingly,
He took upon Himself 'the curse' incurred
by those who, though living 'under the
law,' looked forward in faith to the atone-
ment He would one day provide."—S.D.A.
Bible Commentary,
on Gal. 3:13.
Since justification comes through faith in
Christ, Gentiles as well as Jews have access
to it.
God's Promise to Abraham
Dependable
.
7.
What pertinent lesson does Paul
then draw from the making of human
agreements? Gal. 3:15.
[22
1
NoTE.—Having considered the implica-
tions of God's promise to Abraham (verses
6-14), Paul now turns to ask how reliable
and lasting that promise will be. If men
are bound by human agreements, how
much more will God observe His own con-
tracts.
8.
With regard to the promise,
what far-reaching connection does the
apostle establish between Abraham
and Christ? Gal. 3:16.
NoTE.—"In here declaring that Christ
was, in a special sense, the 'seed' promised
to Abraham, Paul does not exclude either
Abraham's lineal descendants through Isaac
(see Gal. 4:23) or his spiritual descendants
through Christ (see ch. 3:29). Accordingly,
the promise met its supreme, but not ex-
clusive, fulfillment in Christ."—S.D.A.
Bible
Commentary,
on Gal. 3:16.
9.
Why was God's promise to
Abraham not invalidated by the Jew-
ish legal system which came 430 years
afterwards? Gal. 3:17, 18.
NoTE.—No true worshiper of God would
for a moment entertain the notion that
God's solemn promise would be annulled
by the agreement made between the Lord
and the Hebrews at Sinai 430 years later.
God's promise, therefore, still stands, and
so does the faith by which the promise is
implemented.
God's Purpose in Giving the Law
10.
Since law was superseded by
faith, of what value was the law? Gal.
3:19.
NoTE.—Paul's stress on the inability of
law to afford justification might have been
interpreted as a denial that the law served
any useful purpose. He therefore takes
time to explain that God introduced law
because of man's sinfulness. Men had
fallen so far from the state of grace in
which Abraham lived that they needed
specific guidance on conduct in order to
understand the standards God expected of
them. When Christ, the great Exemplar,
came, much of that guidance would be no
longer needed since those who followed
Him would be molding their lives in har-
mony with the divine will. From this
angle, then, the Jewish system could be
explained as serving in an interim capacity
to fill the gap between the Exodus and
the incarnation.
The "law" of which Paul wrote in Ga-
latians was of divine origin and had been
mediated by Moses. Gal. 3:19. It was
promulgated and became operative 430
years after the covenant promise to Abra-
ham of justification by faith in the prom-
ised Seed. Verses 6, 14-17. It was recorded
in "the book of the law," Deuteronomy.
Verse 10; cf. Deut. 27:26. It was the
norm of conduct that distinguished Jew
from Gentile. Gal. 2:14. It specified cer-
tain "works" as requisite to justification
(verses 15, 16), such as circumcision (Gal.
2:3; 5:2, 3; 6:12), ritual purity (Gal. 2:
11-14), and the observance of appointed
"days, and months, and times, and years"
(Gal. 4:10). It required compliance with
these prescribed "works" (Gal. 3:12; cf.
Lev. 18:5), and inflicted a "curse" for non-
compliance (Gal. 3:10). This "curse" iden-
tifies the "law" of Galatians as the Deuter-
onomic law. Verses 10-13. See also the
general introduction to this series of lessons
on page 3.
In what sense was "the law" "added be-
cause of transgressions"? The Abrahamic
covenant had already provided for justi-
fication by faith in the promised Seed. Gal.
3:6-9, 14-16. But because Abraham's pos-
terity transgressed the covenant and thereby
rendered its provisions inoperative insofar
as they were concerned (verse 19), God
later supplemented it with the "law" as a
"schoolmaster," in order to make the cove-
nant blessings operative until the promised
Seed should come (verses 19, 23, 24). The
"law" did not annul or supersede the cove-
nant, nor was it intended to provide an
alternate means of attaining to justifica-
tion, which means had already been pro-
vided by the covenant (verses 17-21) ; it
was no more than a temporary provision
designed to enable men to enter into the
blessings of the covenant until they could
do so directly in Christ (Gal. 3:19, 23-25;
4:2-4).
[ 23 ]
11.
How else does Paul stress that
the fulfillment of the new-covenant
promise is basically dependent on God
alone? Gal. 3:20.
NoTE.—Although the wording of Gala-
tians 3:20 is obscure, it would appear that
Paul is here drawing a contrast and stress-
ing that the new covenant, "the promise,"
was a one-sided transaction, in that it de-
pended on God's faithfulness, unlike the
old covenant, or the "law," which was a
two-party agreement. This fact makes the
new superior to the old, for it is not weak-
ened by man's unreliability but made
strong by God's immutability.
12.
What natural question does
Paul then anticipate, and what an-
swer does he give? Gal. 3:21.
Nom—Was "the law" added at Sinai
contrary to "the promises" made to Abra-
ham 430 years before? Paul asks. Were
the two mutually exclusive? By no means!
"The law" was intended to help people find
the justification by faith promised to Abra-
ham.
13.
For what purpose has the Scrip-
ture concluded all under sin? Gal.
3:22.
Questions for Meditation
1.
In life's tests do I exhibit a firm faith,
as did Abraham?
2.
Am I numbered among the just who
live by faith?
3.
Acknowledging myself a sinner, do I
trust in God's promise for my salvation?
Lesson 7, for November 14, 1964
Heirs According to the Promise
MEMORY VERSE:
"If ye
be Christ's, then are ye Abraham's seed, and heirs accord-
ing to the promise." Gal.
3:29.
LESSON SCRIPTURE:
Galatians
3:23-29; 4:1-7.
STUDY HELPS:
"Steps to Christ," chapter "Growing Up Into Christ
;
" "S.D.A. Bible
Commentary."
AIM:
To teach how we
may truly be sons and daughters of God.
DAILY STUDY ASSIGNMENT AND RECORD
Check Here
Sabbath afternoon: General survey;
begin learning memory verse.
❑
Sunday: Introduction; questions 1-3.
❑
Monday: Questions 4-7.
❑
Tuesday: Questions 8-10.
❑
Check Here
Wednesday: Questions 11-13; begin
reading study helps.
❑
Thursday:
Read study helps.
❑
Friday:
Review entire lesson.
❑
Lesson Outline:
Introduction
I. Purpose of Law
1. To preserve until faith's arrival.
Gal. 3:23.
2.
To act as schoolmaster, leading us
to Christ. Gal. 3:24.
3.
To serve until Christ came. Gal.
3:25.
II. Heirs by Faith in Christ
4.
Gentiles become children of God by
faith. Gal. 3:26.
[ 24 ]
5.
Baptism opens the way to sonship.
Gal. 3:27.
6.
All one in Christ. Gal. 3:28.
7.
God's promise to Abraham fulfilled
to Christians. Gal. 3:29.
III. From Servants to Sons
8.
A minor is no freer than a servant.
Gal. 4:1, 2.
9.
Christians, before conversion, were
also restricted. Gal. 4:3.
10.
God took action to liberate from
those restrictions. Gal. 4:4.
11.
God acted to redeem, then to adopt
those He redeemed. Gal. 4:5.
12.
The newly adopted recognize God
as their Father. Gal. 4:6.
13.
Sons of God become heirs of God.
Gal. 4:7.
THE LESSON
Introduction
Paul's emphasis on faith in effecting justi-
fication has raised the question, "Of what
use, then, was the law ?" This is a profit-
able query to which some attention has
already been given in Galatians 3:19-22,
but which needs the further examination
that Paul gives it in the passage we shall
study this week.
The apostle sees the giving of the law,
that is, the whole Mosaic code, as an in-
terim measure, designed to guide mankind
in God's ways until Jesus should come and
more fully reveal His Father's will. With
Christ's appearing, the need for the types
and ceremonies that had foreshadowed His
coming passed away, the Levitical law had
fulfilled its purpose, and men could enjoy
a new relationship to the God whom His
Son so clearly revealed. Because of Christ's
life and death, all men, irrespective of their
national origins, could be accounted sons
of God. This obliterated the customary
distinctions between Jew and Gentile and
placed all on the same footing.
Again read the introductory note on
page 3.
Purpose of Law
1. Before Christ came, what did the
law do for Jews? Gal. 3:23.
NoTE.—The law could also have guided
the Gentiles, but the Jews had mistakenly
restricted it to themselves, misinterpreted
it, and loaded it down with their human
traditions. This interpretation of the legal
code prevented most of the Jews from
being ready for the supreme revelation—
the appearing of our Lord and Saviour.
2.
What temporary function did
the law fulfill? Gal. 3:24.
NoTE.—The Greek word here translated
"schoolmaster"
(paidagogos)
means "a 'tu-
tor,' or 'guardian,' of children; literally, 'a
leader of children,' but
not
a 'teacher'
(di-
daskalos).
In Greek households the
paid-
agogos
was a supervisor of, and companion
to, boys. He accompanied them to school,
protected them from harm, kept them from
mischief, and had the right to discipline
them. . . . 'The law' served as the guard-
ian, supervisor, or custodian of the chosen
people in OT times, and like the
paidagogos,
was charged with their moral training."—
S.D.A.
Bible Commentary,
on Gal. 3:24.
3.
Until what time was the law in-
tended to serve as schoolmaster? Gal.
3:25.
NoTE.—The context makes clear that
when Paul speaks of "the schoolmaster"
bringing us "unto Christ," he refers to the
experience "under the law" of Israel in Old
Testament times prior to the coming of
Christ "in the fullness of time." Gal. 4:4.
God provided the Jews with a "school-
master" to help them find salvation by
faith, as promised to Abraham, until Christ
came and made justification by faith a liv-
ing reality.
"Before faith came" (Gal. 3:23) means
before Christ came "that we might be
justified by faith" (verse 24). Then, "after
that faith is come" (verse 25)—that is,
after Christ came—those who served God
were no longer "under a schoolmaster"
(verse 25).
[ 25 ]
Heirs by Faith in Christ
God's children prior to Christ's first
advent? Gal. 4:1, 2.
4.
In view of what he has been
saying, what welcome announcement
did Paul make to the Galatians? How
had they become children of God?
Gal. 3:26.
NoTE.—The Judaizers had been trying to
convince the Galatians that they could only
become the saved children of God by ob-
servance of Jewish ritual. Paul here sweeps
that reasoning entirely away and declares
that they may become God's children solely
by the exercise of faith in Christ.
5.
What ceremony marks the Chris-
tian's entrance into sonship with
God? Gal. 3:27.
6.
In what comprehensive state-
ment did Paul stress the believers'
oneness in Christ? Gal. 3:28.
NOTE.—"Christ came to this earth with
a message of mercy and forgiveness. He
laid the foundation for a religion by which
Jew and Gentile, black and white, free and
bond, are linked together in one common
brotherhood, recognized as equal in the
sight of God. The Saviour has a boundless
love for every human
being."—Testimonies,
vol. 7,
p. 225.
7.
On the basis of sacred history, to
what satisfying conclusion did Paul
come? Gal. 3:29.
NoTE.—The apostle here shows that by
faith in Christ the Christian, as a spiritual
child of Abraham, who also believed in
Christ for his salvation, is heir to the prom-
ise that God gave to Abraham. Compare
verses 8, 14, 16.
from Servants to Sons
8.
In continuance of his argument,
how did Paul explain the state of
NOTE.—"Paul here stresses the utter de-
pendence of an heir during his minority.
He is kept under constant surveillance to
prevent him from wasting his inheritance
(cf. Luke 15:11-32). In OT times God
placed Israel under the guardianship of the
legal system, which was intended to point
them forward to the coming Messiah and
to lead them to have faith in
Him."—S.D.A.
Bible Commentary,
on Gal. 4:2.
9.
Before Christ came, to what were
men subject? Gal. 4:3.
10.
At what predetermined time
did God set about liberating those
who were bound down by Judaism?
Gal. 4:4.
NOTE.—"The fullness of time" refers to
the time appointed by the Father. Much
background to the plan of salvation is re-
vealed in this verse. From it we learn that
God worked to a timetable, that Father
and Son jointly fulfilled the divine pro-
gram, that the Son existed before His birth
in Bethlehem, that He shared in mankind's
humanity, and that He was born "under
law," or under Judaism.
"Man's need for a divine teacher was
known in heaven. The pity and sympathy
of God were aroused in behalf of human
beings, fallen and bound to Satan's chariot
car; and when the fullness of time was
come, He sent forth His Son. The One ap-
pointed in the councils of heaven came to
this earth as man's instructor. The rich
benevolence of God gave Him to our world,
and to meet the necessities of human nature
He took humanity upon Himself."—Coun-
sels
to Parents, Teachers, and Students,
page 259.
11.
What twofold objective was
God accomplishing by the sending of
His Son? Gal. 4:5.
NoTE.—On the cross, Jesus redeemed or
bought back those who had previously been
[ 26 ]
in bondage to law. He also made it pos-
sible for them to become "sons" of God by
adoption into the divine family.
"Through transgression the sons of man
become subjects of Satan. Through faith
in the atoning sacrifice of Christ the sons
of Adam may become the sons of God. By
assuming human nature, Christ elevates
humanity. Fallen men are placed where,
through connection with Christ, they may
indeed become worthy of the name 'sons
of
God.'"—Steps to Christ,
page 15.
12. What deeper understanding of
God's nature follows the Christian's
adoption as a son of God? Gal. 4:6.
NOTE.—"In order to strengthen our con-
fidence in God, Christ teaches us to address
Him by a new name, a name entwined with
the dearest associations of the human heart.
He gives us the privilege of calling the in-
finite God our Father. This name, spoken
to Him and of Him, is a sign of our love
and trust toward Him, and a pledge of His
regard and relationship to
us."—Christ's
Object Lessons,
pages 141, 142.
13. To what final privilege does the
Lord's plan eventually lead the Chris-
tian? Gal. 4:7.
Questions for Meditation
1.
Has my baptism led me to "put on
Christ" in my everyday life?
2.
Among my brethren, do I make dis-
tinctions that Christ will not recognize?
3.
Am I indisputably a son or daughter
of God?
Lesson 8, for November 21, 1964
Paul, the Ardent Evangelist
MEMORY VERSE:
"For after that in the wisdom of God the world by wisdom knew
not God, it pleased God by the foolishness of preaching to save them that be-
lieve." 1 Cor. 1:21.
LESSON SCRIPTURE:
Galatians 4:8-20.
STUDY HELPS:
"The
Acts of the Apostles," pages 201-210, 359-371; "S.D.A. Bible
Commentary."
AIM:
To
find personal inspiration in Paul's earnest, dedicated life of service.
DAILY STUDY ASSIGNMENT AND RECORD
Check Here
Sabbath afternoon: General survey;
begin learning memory verse.
❑
Sunday: Questions 1-3; begin
reading study helps.
Monday: Questions 4-8.
❑
Check Here
Tuesday: Questions 9-11.
❑
Wednesday: Questions 12, 13; read
from study helps.
❑
Thursday: Read study helps.
❑
Friday:
Review entire lesson.
❑
Lesson Outline:
Introduction
I. The Backsliding Galatians
1. Had formerly worshiped false gods.
Gal. 4:8.
[ 27 ]
2.
Now had backslidden to legalism.
Gal. 4:9.
3.
Were bound by a formal religion.
Gal. 4:10.
II. The Anxious Apostle
Ill. The Dedicated Evangelist
4.
Fearful lest his ministry had been in
vain. Gal. 4:11.
5.
Makes a personal appeal to his con-
verts. Gal. 4:12.
6.
Recalls his physical weakness when
he first preached to the Galatians.
Gal. 4:13.
7.
Recounts their willing acceptance of
his ministry. Gal. 4:14.
8.
Declares their readiness to help him
at that time. Gal. 4:15.
9.
Telling the truth not a sign of
enmity. Gal. 4:16.
10.
Cautions against following zealous
Judaizers. Gal. 4:17.
11.
Makes appeal for Christian con-
sistency. Gal. 4:18.
12.
Has parental concern for his
spiritual children. Gal. 4:19.
13.
Desires to be with his converts.
Gal. 4:20.
THE LESSON
known of Him, are you really going to
turn to the barren practices of Judaism?"
By confronting them with the spiritual
poverty of legalism, he hoped to bring them
to their senses, and to wean them from "the
weak and beggarly elements."
3. Under Judaistic pressures, into
what unprofitable observances were
the Galatians slipping? Gal. 4:10.
Introduction
After sustained theological reasoning,
Paul changes the tone of his letter and
makes a personal appeal to his dear but
wayward congregations by reminding them
of the circumstances under which he first
preached the gospel to them. The earnest
tones of his entreaties make themslves
heard even through the written word. It is
apparent that the evangelist has a passion-
ate concern for those whom he has brought
to Christ. We shall do well to emulate his
example by similarly caring for those whom
we introduce to the Saviour.
The Backsliding Galatians
1.
Because of their ignorance, in
what worship were the. Galatians
formerly engaged? Gal. 4:8.
Nara-Paul now addresses himself spe-
cifically to the Galatians and reminds them
of the time when they worshiped idols. He
does this with a view to discouraging them
from taking backward steps when they
have been led to serve the true God. He
does not condemn them for their earlier
idolatry, which was done in ignorance.
Compare Acts 17:30.
2.
After their conversion, what
backward steps had the membe
rs in
Galatia taken? Gal. 4:9.
NOTE.-In genuine surprise the apostle
asks: "Having come to know God and be
NOTE.
-"The
Sabbath is different from
all the other feasts and holy convocations
(see vs. 37, 38) in that it originated at
creation (Gen. 2:1-3), whereas the annual
feasts and `sabbaths' had their origin with
the Jewish nation. The seventh-day Sab-
bath 'was made for man' (Mark 2:27), and
hence is of obligation for all men for-
ever; the annual feasts were made for the
Jews and ceased to be of obligation when
type met Antitype at the death of Christ
(Col. 2:16, 17). The seventh-day Sabbath
is incorporated in the law of God, the Ten
Commandments, His constitution for this
world. Because it was made before sin en-
tered, it will remain after sin is no more
(Isa. 66:22, 23). On the other hand, the
annual Jewish feasts were of only temporal,
local, ceremonial application, fitted to con-
ditions in Palestine, and could not be made
of worldwide application."-S.D
A. Bible
Commentary,
on Lev. 23:3.
The Anxious Apostle
4. What fear did Paul have re-
specting his Galatian converts? Gal.
4:11.
[
287
5.
With what personal appeal did
the apostle then approach his back-
sliding people? Gal. 4:12.
NoTE.—For the Gentiles' sake Paul had
abandoned Judaism. Did it then make
sense for the Gentile Galatians to embrace
Jewish customs and to pin their hope's of
salvation upon them? Certainly not. Let
them follow Paul's pattern then, and be
model Gentile Christians.
The closing phrase of verse 12 is better
understood in conjunction with verses
13-15.
6.
What had been Paul's physical
condition when he first preached to
the Galatians? Gal. 4:13.
"Paul had a bodily affliction; his eyesight
was bad. He thought that by earnest
prayer the difficulty might be removed. But
the Lord had His own purpose, and he
said to Paul, Speak to Me no more of this
matter. My grace is sufficient. It will en-
able you to bear the infirmity."—Ellen G.
White Comments,
S.D.A. Bible Commen-
tary,
vol. 6, p. 1107.
7.
How had the Galatians reacted
to Paul's apparently unprepossessing
appearance? Gal. 4:14.
8.
What would the converts have
gladly done for Paul? Gal. 4:15.
NOTE
.—When the gospel first came to
the Galatians they gladly embraced it and
experienced great happiness in their new-
found faith. In their joy they would have
done anything to help him who had brought
the message, even to the giving of their
eyes—an understandable gesture, in view of
the apostle's poor eyesight. It would seem,
however, that the new believers lost their
first rapture. Trust in salvation by works
cannot bring the joy felt by those who
believe in salvation by faith in Jesus, for
it rests on too flimsy a base—self!
The Dedicated Evangelist
9.
How does the apostle make the
Galatians face up to the consistency
of his position? Gal. 4:16.
NorE.—Paul was no more their enemy
now than when he first brought them the
gospel. He was telling them the truth, as
he had always done. His "appeal . . . ap-
parently had a beneficial effect (cf. AA
388). The fact that the Galatians preserved
his letter testifies to the fact that they re-
sponded to his appeal and treasured it as
the instrument of their salvation. This fact
suggests their appreciation for his interest
in them and their acceptance of the truth
he again brought to their minds."—S.D.A.
Bible Commentary,
on Gal. 4:16.
10.
How does Paul unmask the
Judaizers' designs? Gal. 4:17.
NorE.—The Judaizing legalists were zeal-
ously seeking to win the Galatians to their
side, but from objectionable motives. They
put pressure on the Christians, asserting
that if they did not conform to Judaism
they would be lost. This led the Christians
to follow the Judaizers and to turn against
Paul.
11.
With what hint does the apos-
tle encourage the Galatians to con-
sistent Christian behavior? Gal. 4:18.
Nom—The teacher approved of his pu-
pils' being zealous, provided their zeal was
for a good cause, and that it was consist-
ently maintained even when he was absent
from them.
"My brother, you will meet with trials,
but hold fast your integrity. Never show
anything but a noble spirit. The heavenly
universe is watching the conflict. Satan is
watching, anxious to catch you off your
guard, anxious to see you acting impetu-
ously, that he may obtain the advantage
over you. Fight manfully the battle of the
Lord. Do just as Christ would do were He
in your
place."—Testimonies,
vol. 8, p. 132.
[ 29 )
12.
In what moving metaphors
does Paul illustrate his deep concern
for the Galatians? Gal. 4:19.
NoTE.—The Galatians' attitude had not
alienated Paul's affections from them. Like
a devoted and loving parent, he yearned
over them, willing to move heaven and
earth that the character of Christ might be
once more reproduced in their lives.
13.
How does Paul further express
his anxiety concerning the Galatians?
Gal. 4:20.
NoTE.—The faithful minister longs to be
by the side of his wavering congregation.
He could then winsomely persuade them of
their mistake, and woo them back to Christ.
As it is, he is perplexed about their attitude
and their condition. In his concern for his
flock, Paul is an example for all Christian
workers.
"What is a watchman for, unless it be to
watch for evil and give the warning? What
is a shepherd for, unless it be to watch for
every danger lest the sheep be harmed and
destroyed by wolves? What excuse could
a shepherd plead for suffering the flock to
stray from the true pasture, and be torn
and scattered and devoured by
wolves?"—
Testimonies, vol.
1, p. 314.
Questions for Meditation
1.
Have I gone back to any of the sinful
ways I abandoned when I was converted?
2.
Has God's love for me been in any
way in vain?
3.
How does my love for souls compare
with that of Paul?
Lesson 9, for November 28, 1964
Slave or Free
MEMORY VERSE:
"But ye are
come unto Mount Zion, and unto the city of the living
God, the heavenly Jerusalem, and to an innumerable company of angels."
Heb. 12:22.
LESSON SCRIPTURE:
Galatians 4:21-31.
STUDY HELPS:
"Patriarchs and Prophets," pages 363-373; "Prophets and Kings,"
pages 367-374; "S.D.A. Bible Commentary."
AIM:
To find encouragement to be genuine children of God's promise.
DAILY STUDY ASSIGNMENT AND RECORD
Check Here
Sabbath afternoon: General survey;
start learning memory verse.
❑
Check
Here
reading study helps.
❑
Wednesday: Questions 10-12; read
Sunday:
Introduction; questions 1-3.
❑
from study helps.
❑
Monday:
Questions
4-7.
❑
Thursday: Read study helps.
❑
Tuesday:
Questions 8, 9; begin
Friday:
Review entire lesson.
❑
Lesson Outline:
Introduction
I. Two Mothers, Two Sons
1.
An abrupt question. Gal. 4:21.
2.
Reference to Ishmael and Isaac.
Gal. 4:22.
3.
Significant difference between the
two sons. Gal. 4:23.
II. Two Covenants
4.
Description and interpretation of
Paul's illustration. Gal. 4:24, first
part.
[ 30 ]
5.
Explanation of the first covenant.
Gal. 4:24 (last part), 25.
6.
Identification of the other covenant.
Gal. 4:26.
7.
Scriptural support for Paul's in-
terpretation. Gal. 4:27.
Ill. Two Children
8.
Paul applies his teaching to the
Galatians. Gal. 4:28.
9.
Enmity between the child of law
and the child of promise. Gal. 4:29,
first part.
10.
Persistence of the original enmity.
Gal. 4:29, last part.
11.
God's evaluation of the two cove-
nants. Gal. 4:30.
12.
Paul's conclusion from his study.
Gal. 4:31.
THE LESSON
Although we regard obedience to the
Ten Commandments as an important Chris-
tian duty, we must always remember that
the Decalogue cannot justify the sinner, the
transgressor of the law, for "the law can-
not in any way remove the guilt or par-
don the transgressor."—Selected
Messages,
b. 1, p. 213.
"It is the province of the law to con-
demn, but there is in it no power to
pardon or to redeem. It is ordained to life;
those who walk in harmony with its pre-
cepts will receive the reward of obedience.
But it brings bondage and death to those
who remain under its condemnation."—
Ibid.,
pp. 236, 237. The sinner's only hope,
therefore, is to turn in repentance to Christ,
his Redeemer from sin, and to receive par-
don, in place of condemnation for having
transgressed the law, and the enabling grace
to obey it today and tomorrow.
2. By which of Abraham's family
experiences did Paul illustrate his
teaching? Gal. 4:22.
Introduction
Our previous lesson saw Paul rest from
his intensely theological approach to the
Galatians' difficulties while he made a per-
sonal appeal on the basis of his ministry
among them. In this week's study, how-
ever, the apostle abruptly, even sternly, re-
sumes his theological argument. By way
of illustration, he again refers to Abraham,
but concentrates on the lessons to be
learned from the patriarch's two principal
sons, Ishmael and Isaac. Paul sees in them
the exemplars of two opposing ways of
spiritual life: Ishmael, the result of Abra-
ham's own effort to fulfill the Lord's de-
sign; Isaac, the fruitage of God's promise.
They symbolize the irreconcilable conflict
between justification by works and justi-
fication by faith.
Two Mothers, Two Sons
1. With what abrupt transition
does Paul return to his consideration
of law and faith? Gal. 4:21.
NoTE.—In verses 8 to 21 of this chapter
the apostle employs an intensely personal
approach to his wandering converts. Here,
without warning, he changes his tactics and
fires a sudden question at them. "Do you
who desire to be 'under law' know what
the law says?" The verses that follow show
that he has the Pentateuch in mind when
asking, "Do ye not hear the law?" since
he goes on to consider early patriarchal
history and not the Levitical code as on
several previous occasions.
NOTE.—"The
story related was a simple
fact of Jewish history, but Paul uses it in
an allegorical sense (v. 24) to show the dif-
ference between being in bondage to the
ceremonial system and enjoying the free-
dom that comes from faith in Jesus Christ.
. . . The false teachers had doubtless been
emphasizing the blessing of being sons of
Abraham. . . . Paul reminds the Galatians
that Abraham had two sons and that one
fell heir to the covenant promises while the
other did not (Gen. 17:19-21). Simply be-
ing 'sons' of Abraham was no guarantee of
receiving the covenant promises."—S.D.A.
Bible Commentary,
on Gal. 4:22.
31
3.
What distinction between Abra-
ham's two sons does Paul stress? Gal.
4:23.
Two Covenants
4.
How does Paul describe and in-
terpret his illustration? Gal. 4:24,
first part.
Num.—An allegory may be defined as a
description of one thing under the image of
another. In this case Paul sees deeper
meaning in the historical account of
Ishmael, Isaac, and their mothers: He sees
them as illustrating the differing natures of
the new and old covenants. One depended
for its fulfillment on the people's own ef-
forts, even as Ishmael came from Abra-
ham's own efforts to obtain an heir. The
other depended on the people's faith in the
Lord for salvation, even as Isaac was the
child of Abraham's faith in God's promise
to give him an heir.
Abraham's mistake was in relying on his
own efforts to accomplish God's purpose
for him. He "had accepted without ques-
tion the promise of a son, but he did not
wait for God to fulfill His word in His own
time and way. A delay was permitted, to
test his faith in the power of God; but he
failed to endure the trial. Thinking it im-
possible that a child should be given her
in her old age, Sarah suggested, as a plan
by which the divine purpose might be ful-
filled, that one of her handmaidens should be
taken by Abraham as a secondary wife."—
Patriarchs and Prophets,
page 145. Abra-
ham followed that suggestion, and had a
son by Hagar. Hence Ishmael "was born
after the flesh" (verse 29), that is, by de-
pendence solely on human effort instead of
by faith in God's promise and ability to do
for Abraham what he could not do for him-
self.
5.
What explanation does the apos-
tle give of the first covenant? Gal.
4:24 (last part), 25.
NoTE.—In two steps Paul spans the gulf
that lay between Hagar and the Galatians.
He likens the Egyptian woman to Mount
Sinai, which he immediately compares to
Jerusalem or the Judaism whose zealots are
trying to draw the Galatian believers into
their fold. But, warns Paul, the Judaizers
and their dupes are slaves (to legalism) no
less surely than were Hagar and her chil-
dren in bondage.
6.
By contrast, what is the position
of those who trust in the other cove-
nant? Gal. 4:26.
NOTE.—As old Jerusalem stood for salva-
tion by works, so the New, or heavenly, Je-
rusalem stands for righteousness by faith.
As the old city is depicted as the mother of
the legalists and all who trust in their own
efforts, so the celestial city is called "the
mother of us all," that is, of all Christians,
irrespective of racial origin, so long as they
trust in Christ for salvation.
7.
What Scriptural promise does
Paul quote in support of his inter-
pretations? Gal. 4:27.
NOTE.—By this quotation from Isaiah
54:1, Paul claims that the Gentile Christian
church will have many more children or
members than will her rival, Judaism. Time
has proved the claim to be no empty boast.
The church that the Judaizers were trying
to undermine soon left far behind the
Jewish community, whether orthodox or
pseudo-Christian. Once again, however,
Paul expected his readers to remember that
this was due to no human merit but to
God's goodness, for the church's Maker was
the husband who provided her with chil-
dren.
Two Children
8.
How does Paul directly apply
his interpretation to the experience of
his converts? Gal. 4:28.
NOTE.—"You cannot atone for your past
sins; you cannot change your heart and
make yourself holy. But God promises to
do all this for you through Christ. You
[32
1
believe
that promise. You confess your
sins and give yourself to God. You
will
to
serve Him. Just as surely as you do this,
God will fulfill His word to
you."—Steps to
Christ,
page 51.
9.
What enmity had existed be-
tween the two principal sons of Abra-
ham? Gal. 4:29, first part.
NoTE.—The presence of Ishmael, "born
after the flesh," in Abraham's home, made
life difficult for Isaac, who "was born after
the Spirit," or, by promise. See Gen. 21:
8-11. In a wider sense, Ishmael's descend-
ants, the Arabs, have frequently persecuted
Isaac's people, the Jews.
10.
How was that enmity mani-
festing itself in the world of Paul and
the Galatians? Gal. 4:29, last part.
NOTE.—Those who listened to the reading
of Paul's epistle needed but little reminder
of the truth of the apostle's word: "Even
so it is now." They well knew what the
evangelist had suffered at the hands of the
Jews, and what they themselves would
have to bear if they resisted the blandish-
ments of the Judaizers. The children of the
flesh have ever persecuted the children of
faith, and will do so again today if their
teachings are not accepted.
11.
By what appeal to Abrahamic
history did the apostle establish God's
evaluation of the two covenants? Gal.
4:30.
NOTE.—"The solution of the problem that
faced the church in Galatia and elsewhere
was not to blend Judaism with Christian-
ity, but to 'cast out' the principle of Juda-
izing, together with all who promoted it.
Salvation by works is altogether incom-
patible with salvation by faith. . . . A
blend of the two is impossible, for once
faith is diluted by works it ceases to be
pure faith."—S.D.A.
Bible Commentary,
on
Gal. 4:30.
•
12.
What conclusion did Paul draw
from his allegorical interpretation of
the patriarchal story? Gal. 4:31.
NOTE.—"The spirit of bondage is engen-
dered by seeking to live in accordance with
legal religion, through striving to fulfill the
claims of the law in our own strength.
There is hope for us only as we come un-
der the Abrahamic covenant, which is the
covenant of grace by faith in Christ Jesus.
The gospel preached to Abraham, through
which he had hope, was the same gospel
that is preached to us today, through which
we have hope. Abraham looked unto Jesus,
who is also the Author and the Finisher of
our faith."—Ellen G. White Comments,
S.D.A. Bible Commentary,
vol. 6, p. 1077.
Questions for Meditation
1.
Am I, like Abraham, wanting to live
by faith yet hindering God's plan by tak-
ing matters into my own hands?
2.
In respect of legalism, am I slave or
free?
3.
Is my faith in God's promise strong
enough to save me from my sin?
FOREIGN-LANGUAGE SABBATH-SCHOOL LESSON QUARTERLIES
The senior "Sabbath School Lesson Quarterly" is published in
the following foreign languages: Armenian, Chinese, Czech, Fin-
nish, French, German, Greek, Hungarian, Italian, Japanese, Nor-
wegian, Polish, Portuguese, Russian, Slovak, Spanish, Swedish,
Ukrainian, and Yugoslay. Write to the Pacific Press Publishing As-
sociation, Mountain View, California 94041, for any of these
quarterlies for the strangers within your gates.
33
Lesson 10, for December 5, 1964
Christian Liberty
MEMORY VERSE:
"For in Jesus Christ neither circumcision availeth anything, nor
uncircumcision; but faith which worketh by love." Gal. 5:6.
LESSON SCRIPTURE:
Galatians 5:1-12.
STUDY HELPS:
"The Desire of Ages," pages 497-505, 606-608; "Thoughts From
the Mount of Blessing," pages 45-52, 73-76 (old ed. pp. 73-85, 113-115);
"S.D.A. Bible Commentary."
AIM:
To help us enjoy true Christian liberty—freedom from sin, and freedom from
a crippling legalism.
DAILY STUDY ASSIGNMENT AND RECORD
Check Here
Sabbath afternoon: General survey;
start learning memory verse.
❑
Check Here
reading study helps.
❑
Wednesday:
Questions 11-13; read
Sunday:
Introduction; questions 1-4.
❑
from study helps.
❑
Monday: Questions 5-7.
❑
Thursday:
Read study helps.
❑
Tuesday:
Questions 8-10; begin
Friday:
Review entire lesson.
❑
Lesson Outline:
Introduction
I. Legalism or Liberty?
1.
A positive admonition. Gal. 5:1,
first part.
2.
A negative plea. Gal. 5:1, last
part.
3.
The incompatibility of Christ and
legalism. Gal. 5:2.
4.
Legalists undertake a burdensome
task. Gal. 5:3.
II. Righteousness by Faith
5.
The unchristian position of those
who attempt justification by law.
Gal. 5:4.
6.
The Christian hopes for righteous-
ness by faith Gal. 5:5.
7.
The only quality that counts with
Christ. Gal. 5:6.
III. Dangerous Leaven
8.
Early promise not fulfilled. Gal.
5:7.
9.
False teaching did not originate
with Paul. Gal. 5:8.
10.
Danger of growing apostasy. Gal.
5:9.
11.
Paul believes that Galatians will re-
main loyal, and the Judaizers will
be punished. Gal. 5:10.
12.
Paul's own sufferings testify to the
soundness of his doctrine. Gal. 5:11.
13.
The false teachers indicted. Gal.
5:12.
THE LESSON
Introduction
In chapter 4, verses 21-31, Paul contrasted
the child of flesh with the child of faith
and established the superiority of the sec-
ond, especially with regard to its spiritual
freedom. In the passage chosen for this
week's study, the apostle extends that
theme. He shows that those who asserted
the necessity of observing a part of the
ritual law obliged themselves to observe it
all; while Christians, depending on righ-
[ 34 j
teousness by faith, are free from all such
obligations because they live "in Jesus
Christ." A further contrast emerges from
considering the ministries of false teachers
and himself. The persecutions endured by
Paul bear effective witness to the truth of
his teachings.
Legalism or Liberty?
1.
On the basis of his conclusions
concerning Christian freedom, what
positive admonition does Paul give
the Galatians? Gal. 5:1, first part.
NOTE.—"Paul pleaded with those who
had once known in their lives the power
of God, to return to their first love of
gospel truth. With unanswerable arguments
he set before them their privilege of be-
coming free men and women in Christ,
through whose atoning grace all who make
full surrender are clothed with the robe of
His righteousness."—The
Acts of the Apos-
tles,
page 388.
2.
What earnest, negative plea does
the apostle make to the believers? Gal.
5:1, last part.
Nom.—Paul had no doubt as to the
nature of the teaching to which the Gala-
tians were exposed: It condemned them to
slavery on the treadmill of attempting
salvation by works. He longed to rescue
them from this fatal course.
3.
How compatible are legalism
and Christ? Gal. 5:2.
Nom.—The legalists maintained that the
Jewish rite of circumcision was still es-
sential for salvation. Paul believed that the
rite was but part of a temporary code that
was rendered unnecessary by the saving
ministry of Christ. To insist, then, on the
need for circumcision was to deny the ef-
ficacy of the Saviour's work.
4.
To what burdensome task do
legalists commit themselves? Gal. 5:3.
NOTE.—"But the law provides for no
selectivity—it is either all or none. One
who accepted circumcision [as a step
toward salvation] thereby expressed be-
lief in the whole system and agreed to
submit to all its demands."—S.D.A.
Bible
Commentary,
on Gal. 5:3.
Righteousness by Faith
5.
What is the position of the
Christian who attempts to be justi-
fied by law keeping? Gal. 5:4.
NOTE.—"The only way in which he [the
sinner] can attain to righteousness is
through faith. By faith he can bring to
God the merits of Christ, and the Lord
places the obedience of His Son to the
sinner's account. Christ's righteousness is
accepted in place of man's failure, and God
receives, pardons, justifies, the repentant,
believing soul, treats him as though he
were righteous, and loves him as He loves
His Son. This is how faith is accounted
righteousness; and the pardoned soul goes
on from grace to grace, from light to a
greater
light."—Selected Messages,
b. 1,
p. 367.
6.
What hope does the true Chris
,
tian cherish? Gal. 5:5.
NOTE.—"While the law is holy, the Jews
could not attain righteousness by their own
efforts to keep the law. The disciples of
Christ must obtain righteousness of a dif-
ferent character from that of the Pharisees,
if they would enter the kingdom of heaven.
God offered them, in His Son, the per-
fect righteousness of the law. If they would
open their hearts fully to receive Christ,
then the very life of God, His love, would
dwell in them, transforming them into His
own likeness; and thus through God's free
gift they would possess the righteousness
which the law requires."—Thoughts
From
the Mount of Blessing,
pages 54, 55.
7.
What is it that "avails" with
Jesus Christ? Gal. 5:6.
[ 35 ]
"Let the Sabbath school les-
son be learned, not by a
hasty glance at the lesson
scripture on Sabbath morn-
ing, but by careful study for
the next week on Sabbath
afternoon, with daily review
or illustration during the
week. Thus the lesson will
become fixed in the memory,
a treasure never to be wholly
lost."—Counsels on Sabbath
School Work,
page 43.
NOTE.—"In no sense does Paul condemn
those who have been circumcised; he sim-
ply warns that when a person is 'in Jesus
Christ' it makes no difference whether he is
circumcised. The decisive factor is faith.
Circumcision itself is a matter of indiffer-
ence to Christians, so far as anything be-
yond the physical aspect is concerned, but
with the supposed religious value of the rite
and the concept of works-righteousness it
connotes, Christianity is unalterably at
war."—S.D.A. Bible Commentary,
on Gal.
5:6.
Dangerous Leaven
8.
After acknowledging the Gala-
tians' early attainments, what factual
inquiry does Paul make? Gal. 5:7.
NOTE.—Paul, ever willing to give credit
where it may be deserved, acknowledges
the good beginning the believers had made,
but obliges them to recognize that they
have been led astray by false teachers.
9.
To what firm conclusion does
the apostle come concerning the ori-
gin of the Galatian heresy? Gal. 5:8.
NOTE.—The phrase, "him that calleth
you," may refer either to Paul who took
the gospel to Galatia, or to God who
worked through Paul. Many modern trans-
lations prefer to apply it to God.
10.
How does Paul assess the dan-
ger arising from the experience of the
Galatians? Gal. 5:9.
Nom—As a small amount of yeast will
affect a large amount of dough, so the per-
nicious teachings of a few Judaizers were
capable of leading a whole church astray.
11.
What confidence does the apos-
tle cherish concerning his flock, and
what certainty respecting the Juda-
izers? Gal. 5:10.
NOTE.—Paul knew his converts, and had
faith that their good judgment would tri-
umph over wrong teachings. Just
as
surely
he believed that any who attempted to dis-
tort the Christian faith would meet just
punishment.
12.
What pertinent question bear-
ing on his own experience does Paul
pose to the Galatians? Gal. 5:11.
NOTE .—It would appear that some
claimed that Paul favored the rite of cir-
cumcision, probably because he had led
Timothy to submit to it. Acts 16:1, 3. The
apostle disposes of that misconstruction,
however, by asking why he still was per-
secuted by the Jews if he supported circum-
cision and other legal requirements. His
record gave the lie to his detractors.
13.
What extreme course does Paul
suggest the legalists might as well
take? Gal. 5:12.
Nom—Paul is not here calling down a
terrible punishment upon those who are
misdirecting the Galatians, but is simply
pointing out that if they insist on circum-
cision, they might as well go still further
and mutilate themselves after the manner
of some heathen priests of their day.
f 36 ]
Questions for Meditation
1. Am I standing fast in Christian lib-
erty, or am I attempting to achieve justi-
fication by works?
2.
What part does love-producing faith
play in my life?
3.
If Paul knew me, how confident would
he be of my religious integrity?
Lesson 11, for December 12, 1964
The Spirit-Controlled Life
MEMORY VERSE:
"The fruit of the Spirit is love, joy, peace, long-suffering, gentle-
ness, goodness, faith, meekness, temperance: against such there is no law."
Gal. 5:22, 23.
LESSON SCRIPTURE:
Galatians 5:13-26.
STUDY HELPS:
"Christ's Object Lessons," pages 62-75 (1923 ed., pp. 61-73); "Steps
to Christ," chapter, "The Test of Discipleship;" "S.D.A. Bible Commentary."
AIM:
To encourage us to develop Spirit-controlled lives.
DAILY STUDY ASSIGNMENT AND RECORD
Check Here
Sabbath afternoon: General survey;
start learning memory verse.
❑
Sunday: Introduction; questions 1-3.
❑
Monday: Questions 4-6.
❑
Tuesday: Questions 7-10.
❑
Check Here
Wednesday: Questions 11-13; begin
reading study helps.
❑
Thursday: Read study helps.
❑
Friday: Review entire lesson.
❑
Lesson Outline:
Introduction
I. Law Fulfilled in Love
1.
The right use of Christian liberty.
Gal. 5:13.
2.
Inspired summary of the law. Gal.
5:14.
3.
The danger of contentiousness. Gal.
5:15.
II. Flesh Against Spirit
4.
Walk in the Spirit and sin not.
Gal. 5:16.
5.
Conflict between flesh and Spirit.
Gal. 5:17.
6.
Led by the Spirit, free from law.
Gal. 5:18.
III. Works of the Flesh, Fruit of the
Spirit
7.
Works of flesh. Gal. 5:19, 20, 21,
first part.
8.
No hope for carnal man to enter
the kingdom. Gal. 5:21, last part.
9.
Fruit of the Spirit. Gal. 5:22, 23,
first part.
10.
No law against a Spirit-controlled
life. Gal. 5:23, last part.
IV. The Consistent Christian
11.
The Christian way with carnal de-
sires. Gal. 5:24.
12.
Appeal for practice to harmonize
with profession. Gal. 5:25.
13.
Simple application of the appeal.
Gal. 5:26.
THE LESSON
Introduction
logical. But none knew better than he the
close, almost inseparable connection be-
Until this point in his letter, Paul's main tween theology and conduct. It is not sur-
concern with the Galatians has been theo- prising, therefore, to find him turning to
[ 37 ]
the fruitage that Judaizing influence was
bearing in the lives of his friends. That
influence was harmful. The Galatians were
becoming forgetful of Christ's law of love,
were tending to be contentious, and were
allowing immorality to creep in among
them. In view of the meticulous claims
of the false teachers concerning observance
of law, this was ironical, but such is the
devil's way of destroying his captives—his
ways are the ways of death.
As a challenge to the destructive influ-
ence of the Judaizers Paul holds high the
standards set by the Holy Spirit. These
are the standards to which we should
aspire.
Law Fulfilled in Love
1.
What appeal does Paul make
for the right use of Christian liberty?
Gal. 5:13.
NOTE.—"Liberty is not to be confused
with license. True love for God leads one
to seek to understand and do the will of
God. God's love and grace do not release
a man from loyalty and obedience to Him.
. . . The 'liberty' of which Paul speaks is
freedom from 'bondage' to the ceremonial
system. . . . Freedom is a safe possession
only where there is self-control to balance
it. God sets men free from sin and then
works in them 'to will and to do of His
good pleasure.'
"—S.D.A. Bible Commen-
tary,
on Gal. 5:13.
2.
In what one word is the law
summarized? Gal. 5:14. Compare
Matt. 22:36-40; Rom. 13:8-10; 1 Cor.
13:4-7.
NOTE.—The Galatians, echoing the senti-
ments of the Judaizers, have been pressing
the claims of the law, while their conduct
has been contrary to its spirit. The apostle
therefore stresses what Christ had already
taught—that the exercise of Christian love
fulfills the requirements of the law. Al-
though he mentions only the second of
the great commandments (Matt. 22:36-40),
since that covers the subject with which
he is dealing, the apostle leaves no doubt
that he also supports the first, which sum-
marizes the first four of the Ten Command-
ments.
3.
If the Galatians failed to exer-
cise love toward one another, what
probably would be their end? Gal.
5:15.
NozE.—Paul "sought to impress upon his
brethren the importance of trying to help
one another in love. He declared that all
the requirements of the law setting forth
our duty to our fellowmen are fulfilled in
love to one another. He warned them that
if they indulged hatred and strife, dividing
into parties, and like the brutes biting and
devouring one another, they would bring
upon themselves present unhappiness and
future ruin. There was but one way to
prevent these terrible evils and that was,
as the apostle enjoined upon them, to 'walk
in the Spirit.'
"—Testimonies, vol.
5, p. 243.
Flesh Against Spirit
4.
What conduct will guarantee
freedom from sin? Gal. 5:16.
NOTE.—"When one is fully emptied of
self, when every false god is cast out of
the soul, the vacuum is filled by the in-
flowing of the Spirit of Christ. Such a one
has the faith that purifies the soul from
defilement. He is conformed to the Spirit,
and he minds the things of the Spirit. He
has no confidence in self. Christ is all and
lin
all."—Gospel Workers,
page 287.
5.
What conflict exists between
flesh and Spirit? Gal. 5:17.
NOTE.—"The life of the Christian is not
all smooth. He has stern conflicts to meet.
Severe temptations assail him. 'The flesh
lusteth against the Spirit, and the Spirit
against the flesh.' The nearer we come to
the close of this earth's history, the more
delusive and ensnaring will be the attacks
of the enemy. His attacks will grow fiercer
and more frequent. Those who resist light
[ 38
]
"Many who excuse them-
selves from Christian effort
plead their inability for the
work. But did God make
them so incapable? No,
never. This inability has
been produced by their own
inactivity and perpetuated by
their deliberate choice."—
Christ's Object Lessons,
page
365.
and truth will become more hardened and
unimpressible, and more bitter against those
who love God and keep His command-
ments."—Ellen G. White Comments,
S.D.A.
Bible Commentary,
vol. 6, p.
1111.
6.
What relation to law is enjoyed
by one whose life is Spirit-controlled?
Gal. 5:18.
NoTE.—The absence of the definite article
in the Greek shows that Paul is once again
referring to the ceremonial system rather
than the moral law. Those who are guided
by the Holy Spirit will not be subject to
legalism, and will not attempt salvation by
works.
Works of the Flesh,
Fruit of the Spirit
7.
What sins does Paul list as
"works of the flesh"? Gal. 5:19, 20,
21, first part.
other that have caused the fearful degener-
acy of our race, and the weight of disease
and misery with which the world is cursed.
Men may succeed in concealing their trans-
gression from their fellowmen, but they will
no less surely reap the result, in suffering,
disease, imbecility, or
death."—Patriarchs
and Prophets,
pages 461.
8.
What hope does carnal man,
who practices the works of the flesh,
have of entering the kingdom? Gal.
5:21, last part.
9.
Name "the fruit of the Spirit"
as listed by Paul. Gal. 5:22, 23, first
part.
NoTE.—"Attention may be called to the
fact that the word 'fruit' is in the singular,
whereas the word 'works' (v. 19) is plural.
There is but one 'fruit of the Spirit,' and
that one fruit includes all of the Christian
graces enumerated in vs. 22, 23. In other
words, all of these graces are to be present
in the life of the Christian, and it cannot be
said that he is bearing the 'fruit of the
Spirit' if any one is missing. On the other
hand, there are many different forms in
which evil may manifest itself, and it is
necessary for only one of the evil traits
listed in vs. 19-21 to be present in the life
for a man to be classified with those who
produce the 'works of the flesh.'
"—S.D.A.
Bible Commentary,
on Gal. 5:22.
10.
What is the relationship of law
to the Spirit-controlled life? Gal. 5:
23, last part. Compare verse 18.
The Consistent Christian
NoTE.—This is not a complete list of the
harvest reaped by the indulgence of man's
carnal or lower nature, but is probably a
selection based on the weaknesses that were
appearing among the Galatian believers.
And what a fearful list it isl
"Nature has affixed terrible penalities to
these crimes—penalties which, sooner or la-
ter, will be inflicted upon every trans-
gressor. It is these sins more than any
11. What has the true Christian
done with his natural inclinations?
Gal. 5:24.
NOTE.-"I
speak to our people. If you
draw close to Jesus and seek to adorn
your profession by a well-ordered life and
39
godly conversation, your feet will be kept
from straying into forbidden paths. If you
will only watch, continually watch unto
prayer, if you will do everything as if you
were in the immediate presence of God, you
will be saved from yielding to temptation,
and may hope to be kept pure, spotless,
and undefiled to the last. . . . If Christ be
within us, we shall crucify the flesh with
the affections and
lusts."—Testimonies, vol.
5, p. 148.
12. What appeal does Paul make
for agreement between profession and
practice? Gal. 5:25.
love of Jesus, that you may honor your
Redeemer and do the work that He has ap-
pointed for you to do. How little you
know of the heart trials of poor souls who
have been bound in the chains of darkness
and who lack resolution and moral power.
Strive to understand the weakness of oth-
ers. Help the needy, crucify self, and let
Jesus take possession of your soul, in order
that you may carry out the principles of
truth in your daily life. Then will you be,
as never before, a blessing to the church
and to all those with whom you come in
contact."—Testimonies,
vol. 4, pp. 133, 134.
Questions for Meditation
13. What further practical applica-
tion does the apostle make of his
spiritual counsel? Gal. 5:26.
NorE.—"Be courteous, tenderhearted, for-
giving toward others. Let self sink in the
1.
Am I fulfilling the law in my relation-
ship with my neighbors?
2.
Who is winning the war in my life—
Christ or Satan?
3.
How many of the qualities listed as
the "fruit of the Spirit" are lacking in my
life?
Lesson 12, for December 19, 1964
True Christianity
MEMORY VERSE: "But God forbid that I should glory, save in the cross of our Lord
Jesus Christ, by whom the world is crucified unto me, and I unto the world."
Gal. 6:14.
LESSON SCRIPTURE: Galatians 6:1-18.
STUDY HELPS: "The Ministry of Healing," pages 482-502; "Steps to Christ," chap-
ter, "The Work and the Life;" "S.D.A. Bible Commentary."
AIM: To persuade us, by a study of Paul's counsel and his example, to put the
principles of Christ's teaching into practice in our lives.
DAILY STUDY ASSIGNMENT AND RECORD
Check
Here
Check Here
Tuesday: Questions 7-10.
0
Sabbath afternoon: General survey;
Wednesday: Questions 11-13;
start learning memory verse.
❑
read study helps.
Sunday: Introduction; questions 1-3.
❑
Thursday: Read study helps.
Monday: Questions 4-6.
❑
Friday: Review entire lesson.
[40
1
Lesson Outline:
Introduction
I. The Law of Christ
1.
The Christian attitude toward those
who fall. Gal. 6 : 1.
2.
One way to fulfill the law of Christ.
Gal. 6:2.
3.
Examine self rather than others.
Gal. 6:3-5.
II.
Sowing, Reaping, Helping
4.
Correct relationship between the
learner and his teacher. Gal. 6:6.
5.
Sowing and reaping. Gal. 6:7, 8.
6.
Persistence in well doing, especially
toward fellow Christians. Gal. 6:9,
10.
Ill. The Christian's Glory
7.
Paul's handwritten message. Gal.
6:11.
8.
Exposure of the Judaizers' motives.
Gal. 6:12, 13.
9.
The sole object of Paul's pride,
Gal. 6:14.
10.
The importance of re-creation in
Christian reckoning. Gal. 6:15.
IV. Benediction
11.
Paul's wish for those who walk the
Christian way. Gal. 6:16.
12.
The conclusion of Paul's discussion.
Gal. 6:17.
13.
Benediction upon the Galatians.
Gal. 6:18.
THE LESSON
Introduction
As in so many of his epistles, Paul con-
cludes on a more intimate note than those
that have been struck in the body of the
letter. Although the intensely personal
touch of Romans 16, 1 Corinthians 16,
Philippians 4, and Colossians 4 is lacking,
there is some relaxing of the theological
tension to bring the epistle to a peaceful
close. Even so, the controversial character
of the letter peeps through, and the writer
authoritatively disposes of the teachers
who have been misleading his flock. Inter-
mingled with argument, however, there is
much excellent counsel that is as valid now
as the day when it was written; and before
the close we are given, in verse 14, one of
those peerless confessions that enrich the
pages of the already incomparable epistle.
Careful, prayerful study of this closing
chapter will greatly bless the student.
The Law of Christ
1. How should a Christian act
toward one who has fallen into temp-
tation? Gal. 6:1.
Non.-The legalism to which the Gala-
tians were yielding probably made them
harshly censorious. The apostle, therefore,
urges them to help the erring in a humble,
gentle manner.
"The word here translated 'restore'
means to put in joint, as a dislocated bone.
How suggestive the figure! He who falls
into error or sin is thrown out of relation
to everything about him. He may realize
his error, and be filled with remorse; but
he cannot recover himself. He is in con-
fusion and perplexity, worsted and helpless.
He is to be reclaimed, healed, reestablished."
-Education,
page 113.
2. What is one way in which a
Christian can fulfill the law of Christ?
Gal. 6:2.
NOTE.
-"The
law of Christ" must here
refer primarily to the law or principles that
governed the Saviour's life and constituted
His teachings-the law of love that inspired
His life of unselfish, sacrificial service. That
law can also be identified in terms of an
ideal fulfillment of the Ten Commandments.
"The first four of the Ten Command-
ments are summed up in the one great
precept, 'Thou shalt love the Lord thy God
with all thy heart.' The last six are in-
cluded in the other, 'Thou shalt love thy
neighbor as thyself.' Both these command-
ments are an expression of the principle of
[ 41]
love. The first cannot be kept and the sec-
ond broken, nor can the second be kept
while the first is broken. When God has
His rightful place on the throne of the
heart, the right place will be given to our
neighbor. We shall love him as ourselves.
And' only as we love God supremely is it
possible to love our neighbor impartially.
"And since all the commandments are
summed up in love to God and man, it
follows that not one precept can be broken
without violating this principle. Thus Christ
taught His hearers that the law of God is
not so many separate precepts, some of
which are of great importance, while others
are of small importance and may with im-
punity be ignored. Our Lord presents the
first four and the last six commandments
as a divine whole, and teaches that love to
God will be shown by obedience to all His
commandments."—The
Desire of Ages,
page
607.
3.
How does Paul encourage all to
examine their own lives? Gal. 6:3-5.
NOTE.—"We cannot retain self and yet
enter the kingdom of God. If we ever at-
tain unto holiness, it will be through re-
nunciation of self and the reception of the
mind of Christ. Pride and self-sufficiency
must be
crucified."—Thoughts From the
Mount of Blessing,
page 143.
There is no contradiction between Paul's
admonitions in verses 2 and 5, for different
Greek words are used for "burdens" in
verse 2 and "burden" in verse 5. The first
refers to a load that may be shared, whereas
the second has reference to a load that it
is one's inescapable duty to carry. We
should offer to help carry the first and not
try to escape bearing the second.
Sowing, Reaping, Helping
4.
What relationship should the
Christian assume toward his spiritual
teacher? Gal. 6:6.
NOTE.—There are at least two possible
interpretations of this verse. The first, and
that adopted by many translators, bids the
pupil share material blessings with his
teacher. The second bids him share with
his teacher "all good things" that he has
been taught. The first seems the less
strained interpretation, while the second is
possibly less of an intrusion on Paul's line
of thought.
5.
What does the apostle teach con-
cerning the future harvest accruing
from our present conduct? Gal. 6:7, 8.
Nora.—"By the laws of God in nature,
effect follows cause with unvarying cer-
tainty. The reaping testifies to the sowing.
Here no pretense is tolerated. Men may de-
ceive their fellowmen and may receive
praise and compensation for service which
they have not rendered. But in nature
there can be no deception. On the unfaith-
ful husbandman the harvest passes sentence
of condemnation. And in the highest sense
this is true also in the spiritual realm. . . .
Selfishness, self-love, self-esteem, self-in-
dulgence, reproduce themselves, and the end
is wretchedness and ruin. . . . Love, sym-
pathy, and kindness yield fruitage of bless-
ing, a harvest that is imperishable."—Edu-
cation,
pages 108, 109.
6.
What general exhortation and
particular counsel does Paul give to
Christians? Gal. 6:9, 10.
NOTE.—"Good deeds are the fruit that
Christ requires us to bear: kind words,
deeds of benevolence, of tender regard for
the poor, the needy, the afflicted. When
hearts sympathize with hearts burdened
with discouragement and grief, when the
hand dispenses to the needy, when the
naked are clothed, the stranger made wel-
come to a seat in your parlor and a place
in your heart, angels are coming very near,
and an answering strain is responded to in
heaven. Every act of justice, mercy, and
benevolence makes melody in heaven."—
Testimonies, vol.
2, p. 25.
The Christian's Glory
7.
With what personal reference
does the apostle interrupt his address?
Gal. 6:11.
[ 42 ]
"If they could do some great
thing, how gladly would
they undertake it; but be-
cause they can serve only in
little things, they think
themselves justified in doing
nothing."—Christ's
Object
Lessons,
page 355.
NoTE.—Most of Paul's epistles were dic-
tated to a scribe or amanuensis, but he
sometimes added a brief message in his
own hand which assured his readers that
the letter was genuine. It is not clear if
this reference in Galatians was to serve
such a purpose, or if it implied, as is un-
likely, that the whole letter was written by
the apostle.
The words "how large a latter," or "with
what large letters" (R.S.V.), have been
taken by many commentators to be a refer-
ence to Paul's inability to write normally
owing to poor eyesight. Others have con-
jectured that his hands had been crippled
by ill treatment. Whatever the correct
interpretation, the somewhat pathetic note
must surely have touched the Galatian
hearts.
8.
In a final reference to the Juda-
izers, how does Paul lay bare their
motives? Gal. 6.12, 13.
NOTE.—The apostle discovers two main
motives in the activities of the false teach-
ers. The first concerned a natural desire to
escape persecution. If they were busy per-
suading Christians to observe the Jewish
ceremonial law, especially respecting cir-
cumcision, they would hardly be troubled
by the Jews who persecuted Paul and his
faithful converts. The second arose from
their desire to boast of the number of those
they had turned from "Paul's gospel" to
their own distorted version of Christianity.
9.
What does Paul determine to
make the sole object of his pride? Gal.
6:14.
NOTE.—Paul's glorying in the cross of
Christ stands in bold contrast to the Juda-
izers' boasting of those they had won from
his influence.
"Through the cross we learn that the
heavenly Father loves us with a love that is
infinite. Can we wonder that Paul ex-
claimed, 'God forbid that I should glory,
save in the cross of our Lord Jesus Christ'?
Galatians 6:14. It is our privilege also to
glory in the cross, our privilege to give our-
selves wholly to Him who gave Himself for
us. Then, with the light that streams from
Calvary shining in our faces, we may go
forth to reveal this light to those in dark-
ness."—The Acts of the Apostles,
page 210.
10.
On what aspect of religion does
Christian reckoning place prime
value? Gal. 6:15.
NOTE.—With this declaration Paul vir-
tually dismisses the whole topic that has
caused the Galatians so much trouble.
Either observance of the law of circumci-
sion, or the deliberate nonobservance of its
requirements, is devoid of religious signifi-
cance in the eyes of Christ. The Master
looks to see if His professed follower has
been born again and has become a new
creature (or, a new creation).
Benediction
11.
What is the apostle's wish for
those who follow the Christian way
of life? Gal. 6:16.
NoTE.—In this verse he describes those
who accept his concept of the gospel as
"the Israel of God," thereby contradicting
the troublemakers who were maintaining
that only those who conformed to Jewish
ceremonial rites could claim that title.
12.
How does Paul bring an end to
his long treatment of the science
of
justification? Gal. 6:17.
NOTE.—With great patience and masterly
reasoning the apostle has dealt with the
[
431
perplexities that so sorely troubled the
churches in Galatia. But he has said
enough. Little would be gained by pro-
longing the discussion. He closes the topic.
He can do so with authority since on his
own body he bears the
stigmata,
or brand-
ing marks, gained from the many sufferings
he had endured in Christ's service.
13. With what courteous benedic-
tion does Paul conclude his letter to
the Galatian Christians? Gal. 6:18.
NOTE.-The warmhearted apostle wishes
his troubled brethren the gift of grace from
the One whom they were in danger of
denying. It is comforting to know that his
earnest pleadings were not in vain. "The
Holy Spirit wrought with mighty power,
and many whose feet had wandered into
strange paths, returned to their former
faith in the gospel. Henceforth they were
steadfast in the liberty wherewith Christ
had made them free."-The
Acts of the
Apostles,
page 388.
Questions for Meditation
1.
Do I help or hinder those who stumble
by the way?
2.
What harvest may I expect from the
seed I have sown in my life?
3.
Do I truly glory in the cross of my
Lord Jesus Christ?
Lesson 13, for December 26, 1964
Summary
MEMORY VERSE:
Review of all the memory verses for the quarter.
LESSON SCRIPTURE:
Rapidly review the entire epistle to the Galatians and try to
outline its contents and grasp its main message.
AIM:
To review Paul's purpose in writing the epistle and to apply his teaching and
counsel to our own lives.
DAILY STUDY ASSIGNMENT AND RECORD
Check Here
Sabbath afternoon: Review the
historical setting as given in the
book of Acts.
❑
Sunday: Chapter 1.
❑
Monday: Chapter 2.
❑
Tuesday: Chapter 3.
Wednesday: Chapter 4.
Thursday: Chapter 5.
Friday: Chapter 6.
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Lesson Outline:
Introduction
I. The Historical Setting
1. Jews and Gentiles. Acts 15:1, 5,
6,
10, 11, 19, 20.
2. Paul and his gospel. Gal. 1:6-8,
11, 12.
3. From persecutor to preacher. Gal.
1:13-24.
4. Struggle against legalism. Gal.
2:1-13.
II. Justified Through Christ
5.
Justification by faith, not works.
Gal. 2:14-18; 3:2, 3.
6.
The just live by faith. Gal. 3:5-22.
7.
Heirs according to the promise.
Gal. 3:23 to 4:7.
8.
Paul, the ardent evangelist. Gal.
4:8-20.
III. Freedom in Christ
9.
Slave or free? Gal. 4:22-31.
10.
Christian liberty. Gal. 5:1-5, 13.
11.
Spirit-controlled life. Gal. 5:16-25.
12.
True Christianity. Gal. 6:1-10.
[44
]
THE LESSON
Introduction
Justified Through Christ
During this quarter we have studied the
Epistle of Paul to the Galatians. In this
lesson we will stand back and look at the
letter as a whole, endeavoring to summarize
its powerfully delivered message, in order
that we may have a clear outline of it in
our own minds. This review, or summary,
however, should serve a still more impor-
tant purpose—it should lead us to embrace
the inspired message for our own use, so
that God's Word may fulfill its design in
our experience and not merely in that of
the Galatian believers. Inasmuch as we are
reviewing the lessons of the past twelve
Sabbaths, the answers to the questions in
this thirteenth lesson must be brief, assum-
ing that we have already acquired a more
detailed understanding of the epistle in the
previous lessons. The questions in this les-
son are designed to call forth some of the
most salient lessons learned during the
quarter and to make suggestions for apply-
ing them to our own religious experience.
5.
What was the fundamental dif-
ference between the message taught
by the Judaizers and that taught by
Paul? Gal. 2:14-18; 3:2, 3.
6.
Why does justification come by
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faith in Christ and not by works?
Was this doctrine known among
God's people before Christ's first ad-
vent? Gal. 3:5-22.
7. In what sense did the religious
system given by God to Israel serve
as a schoolmaster to lead men to
Christ? How long was Israel to live
under such tutorship? Gal. 3:23 to
4:7.
The Historical Setting
1.
What was the question at issue
in Galatia, and what official stand had
the Christian church previously taken
concerning it? Acts 15:1, 5, 6, 10, 11,
19, 20.
2.
What effect had the teachings of
the Judaizers had upon the Galatian
believers in their relationship to the
gospel message preached by Paul?
Gal. 1:6-8, 11, 12.
3.
How well qualified was Paul to
discuss the fundamentals of Judaism?
Why did he abandon it? Gal. 1:13-24.
4.
What previous experiences had
Paul, as a gospel minister, had with
the question that now troubled the
Galatian churches? Gal. 2:1-13.
8. How zealous was Paul in his
concern for the spiritual well-being of
the Galatian believers? How faith-
fully does God expect the shepherds
to guard His flock against wolves?
Gal. 4:8-20. Compare Acts 20:28-31.
"We shall individually be
held responsible for doing
one jot less than we have
ability to do. . . . He would
not have us conjecture as to
the success of our honest en-
deavors. Not once should we
even think of failure. We
are to cooperate with One
who knows no failure."—
Christ's Object Lessons,
page
363.
[ 45 ]
Freedom in Christ
Questions for Meditation
9.
What lesson is taught by means
of the allegory of Hagar and Ishmael
versus Sarah and Isaac? Gal. 4:22-31.
10.
In what sense is a Christian
free insofar as his responsibilities are
concerned? Gal. 5:1-5, 13.
11.
Why are the fruits of the flesh
and those of the Spirit so fundamen-
tally different? Why do we need to
be led by the Holy Spirit, if we have
been justified by faith in Christ? Gal.
5:16-25.
12.
In what spirit should the be-
liever be his brother's keeper? What
is the difference between sowing to
the flesh and reaping of the flesh, and
sowing to and reaping of the Spirit?
Gal. 6:1-10.
1.
Is it true, as some say,
that Seventh-
day Adventists are "Judaizers" and "legal-
ists" because we teach that Christians ought
to obey the Ten Commandments, including
the fourth? If not, why not?
2.
Is the man who abstains from murder,
adultery, theft, and false witness, which are
prohibited by the sixth, seventh, eighth, and
ninth commandments, any less a legalist
than a man who observes the seventh-day
Sabbath required by the fourth command-
ment?
3.
What does it mean to "fulfill the law
of Christ" (Gal. 6:2) ?
4.
Is a person saved by grace thereby re-
leased from the duty to order his life
in harmony with God's revealed will be-
cause of a heart moved by love for Christ?
"The Sabbath school work is
important, and all who are
interested in the truth should
endeavor to make it prosper.
ous."—Counsels on Sabbath
School Work,
page 9.
The senior Sabbath school lessons, slightly condensed, are published
each quarter in Braille and supplied free to the blind upon request. Ad-
dress: Christian Record Braille Foundation, Inc., 4444 South 52d Street,
Lincoln, Nebraska 68516.
Tape-recorded mission appeals for the Thirteenth Sabbath Offering
overflow projects are available for offering promotion in the Sabbath
school. Two seven-minute stories for only $2. Order through your Book
and Bible House.
[ 46 ]
THIRTEENTH SABBATH OFFERING
December 19, 1964
NORTHERN EUROPEAN DIVISION
True, the Northern European Division is a home base, from which
missionaries have gone out to many parts of the world field. Why,
then, should we give an overflow from the Thirteenth Sabbath Offer-
ing to this division? Because the Northern European Division has two
mission fields in Africa for which it is responsible—Ethiopia and the
West African Union—with a total population of 82,860,730. With this
great multitude of people, it is easy to understand that the calls for help
are many and urgent.
To read the list of countries that make up the West African Union
Mission, it sounds as though one were reading the daily newspaper,
for these are some of the emerging nations of Africa that are frequently
in the news today. We cannot answer all their needs, but this quarter
our Sabbath school members around the world will have the privilege
of contributing toward three specific projects; namely, a girls' dormitory
at our Ede secondary school in West Nigeria, a boys' dormitory for
our college in West Nigeria, and a leprosarium in Sierra Leone.
On December 19, or December 26, on whichever date the Thirteenth
Sabbath Offering is taken in your Sabbath school, won't you give a
really sacrificial offering in the name of the Christ child, while the way
is still open for us to give to these needy mission fields of West Africa?
Lessons for the First Quarter of 1965
Sabbath school members who have failed to receive a senior
Lesson Quarterly
for the first quarter of 1965 will be helped by the following outline in studying the
first lesson. The title of the lessons for the quarter is "Fundamentals of Christian
Living." The title of the first lesson is "God Is Fitting Men for His Eternal King-
dom." The memory verse is 2 Peter 3:11. The study helps are
The
-
Great Contro-
versy,
pages 647-659 (1950 ed., pp. 637-643) ;
Christ's Object Lessons
pages 285,
426-429 (1923 ed., pp. 283, 416-419). The texts to be studied are:
Ques. 1. Matt. 6:33 ; 1 John 2:15-17.
Ques. 2. Heb. 11:10, 13, 14, 16.
Ques. 3. Isa. 65:17-19, 21, 22; Rev.
21:1-4.
Ques. 4. Rev. 21:7, 8.
Ques. 5. Matt. 25:31-33.
Ques. 6. Rom. 8:7-10.
Ques. 7. Deut. 30:15, 19.
Ques. 8. 2 Cor. 13:5.
Ques. 9. Rev. 3:15-17.
Ques. 10. Rev. 3:18, 19.
Ques. 11. John 17:3.
Ques. 12. 2 Peter 3:11-14.
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